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SELFISHNESS, 



AND 



ITS REMEDY. 



BY 

A MINISTEK OF THE GOSPEL. 




NEW YORK: 

BOARD OF PUBLICATION 

OF THE 

REFORMED PROTESTANT DUTCH CHURCH, 
SYNOD'S ROOMS, 61 FRANKLIN STREET. 



18 5 9. 







Entered according to Act of Congress, in the yuar 1^5?, by 

REV. THOMAS C. STRONG, 

On behalf of the Board of Publication of the Reformed Protestant Dutch Church 

in North America, in the Clerk's Office of the District Court of the 

United States for the Southern District of New York. 



nOSFORD &. CO., 

BTATIOSEIIS AND PRINTERS, 

57 & 59 William St., N. Y. 



PREFACE. 



The phrase, " A seifish ivorld" is in almost every body's 
mouth, and is heard on almost innumerable occasions ; yet 
very few seem to be aware that it is as truly applicable to 
themselves individually as to mankind in general. In this 
respect it is similar to the equally common phrase, " We are 
all sinners" which vast multitudes frequently utter, without 
any adequate apprehension of the real nature of sin, or of 
their own entire depravity. 

Some may bring the charge of Selfishness against the 
world, in utter ignorance of their own moral and spiritual 
condition, never having even dreamed that they themselves 
are perpetually acting on this very principle; while others 



IV PEEFACE. 



seem to acknowledge the general fact, in extenuation of their 
own manifest delinquency, or to cloak the more effectually 
that selfish disposition which they suppose to be concealed 
from others. 

"While Selfishness is confined within its ordinary channel 
and pursues ' k the smooth and even tenor of its way," no 
danger is apprehended and no vcic3 of warning and condem- 
nation is heard ; and it seems to he regarded as at least a 
necessary principle, if not a positive virtue. 

But when it transcends its customary bounds, and startles 
society by some unusual display of its desolating power, and 
especially when our individual Selfishness is involved, then 
the universal shout of unqualified execration is heard on every 
hand. 

The general sentiment seems to be t that Selfishness is 
virtuous and commendable so long as it promotes one's own 
individual advantage, and becomes sinful only when the 
selfish schemes of others run counter to our own. The deadly 
Upas in our own garden is permitted to grow and its fruit is 
delicious to the taste ; but when the tree in another's garden 
overshadows our's and we eat of. its baneful fruit, then the 
unsparing cry is heard, " Cut it down, why cumbers it the 
ground V 



PREFACE. 



The subject of Selfishness is of vast importance, and should 
be well considered and understood by every individual who 
regards his own real moral and spiritual welfare, or that of 
society in general. For no person can rationally expect to be 
permanently happy, who acts from a purely selfish principle ; 
nor can the condition of humanity be essentially and per- 
manently ameliorated, so long as the tyranny of Selfishness 
maintains its long-established and universal sway. 

Selfishness is diametrically opposed to the law of man's 
well-being, because it is in direct opposition to the law of 
God, as made known by natural and revealed religion. There 
are, in the government of our beneficent Creator, fixed and 
unalterable principles or laws, as well in the moral as the 
physical system. To conform to these laws, is to promote 
our peace and happiness ; but to transgress them U the certain 
road to misery. To maintain the life, health and vigor of 
our bodily organization, wholesome food and suitable exercise 
are absolutely necessary; and may we not conclude, from 
analogy, that our mental constitution as absolutely requires 
appropriate nourishment and activity, and that these prin- 
ciples can only be found in the fear of God and conformity to 
his precepts? But, important as the subject must bo con- 
fessed to be, the writer is not aware that there exists a single 



VI PREFACE. 



treatise in any language, devoted exclusively to the sin of 
Selfishness. The present work is an humble attempt to sup- 
ply the deficiency, and meet an imperative demand of the 
Church and the world. 

The author has, for years, had his mind directed to the 
subject of the ensuing pages ; and he now gives his thoughts 
to the public, not in the self-flattering confidence that he has 
exhausted the theme or treated it as its importance demands, 
but in the hope that he may do some good to the cause of 
truth and righteousness, or may at least be the means of calling 
abler minds and pens to the task of exposing and extermina- 
ting the universal and gigantic vice. 

If he knows himself, it has not been the writer's object to 
make a display of learning or ingenuity ; and therefore, 
scarcely any books have been consulted in the compo- 
sition of the work, except the books of conscience, of experi- 
ence, of observation, and the best of all, the Book of God. 

It seemed to him, that something easily comprehended by 
the unlearned reader, would be most suitable to the object in 
view and most potent in its accomplishment; and therefore, 
the illustrations are drawn almost entirely from common life 
in both Church and St: 

To the candid reader and to the cause of the God of truth 



PREFACE. Vll 



and righteousness the author consecrates his labours, with 
considerable diffidence and hesitation. If he shall be able to 
secure the attention and approbation of the reader ; and if, 
under the blessing of his gracious Lord, he shall have been 
the unworthy instrument of spiritual good to a single soul, he 
will not have entirelv lost his reward. 



TABLE OF CONTENTS. 



PAKT FIBST. 

fright, ffata*, au& &\l uf MtiB\m%< 



CHAPTER I. 
NATURE AND ORIGIN OF SELFISHNESS. 

Selfishness and Self-love defined and distinguished. God loves 
Himself, but is not selfish. All Beings hound to love -what 
is right. Supreme Love to God, and equal Love to Man. 
Holy Self-love ; possessed by our First Parents and their 
Creation. Origin of Sin. Love of Money. Selfishness, . 17 

CHAPTER II. 

EXTENT OF SELFISHNESS. 

Multitudes of "Worlds beside our own. Their Moral Condition 
not known to us. Earth not the Birth-place of Selfishness. 
Satan and his Angels. Man's Temptation and Ruin. Self- 
ishness Universal in all Ages, and Nations, and States 
of Society. National Characteristics. Selfishness Survives 
all Changes. Modified by opposing Influences. Its Pres- 
ence and Power in Irrational Creatures. Selfishness of 
Men and Brutes Contrasted, 27 

1* 



CONTENTS. 



CHAPTER III. 

NATIONAL SELFISHNESS. 

Patriotism, True and False. True Patriotism of rare occur- 
rence. Selfishness, the Ruling Passion of Ancient and 
Modern Rome. Cry of " Heretic." Persecution. Russia — 
Austria — Spain — France — Britain — United States — 
South America, and Eastern Nations. Exceptions. Aboli- 
tion of the Slave Trade. Individual examples of Patriot- 
ism and Benevolence. Selfishness of Kings and Rulers. 
Divine Right. Primitive Governments. Examples of Good 
Rulers. Wars and Aggressions. National Disputes and 
Commerce, 41 

CHAPTER IV. 

SECTIONAL SELFISHNESS. 

Nations divided into Sections. Causes of this. Differences of 
Origin. Conquest. Separate Histories. Grievances. Reli- 
gious Sentiment. Selfishness the real cause. Ambitious 
Leaders. State of our own Union. North and South. 
Political Parties — Rise and Use. Misrepresentation. Slan- 
der. Falsehoods. Hatred. Envy, <fcc. Presidential Elec- 
tions, 67 

CHAPTER V. 

CIVIL SELFISHNESS. 

Evils of Civil and Social Life. Laws for their suppression, yet 
they still exist. Fountain of Evil not reached. Disputes 
between Neighbours. Difference between "my Ox" and 
"tour Ox." Retaliation. Lawsuits. Quarrels among 
Brethren. The Duellists. Violators of the Seventh Com- 
mandment. Murder. A recent Example. Tale-bearing, 
Lying, Perjury, and False- witnessing. Works of the Flesh, 65 



CONTENTS 



XI 



CHAPTER VI. 



PARENTAL SELFISHNESS. 



The Division of the Human Race into separate Families and 
Nations, by Divine Appointment, and a Proof of the Divine 
Wisdom and Goodness. Importance of the Family State. 
" Causes Destructive of Family Peace and Prosperity. Self- 
ishness the Principal Cause. Husband and Wife. Origin 
of Family Discord. Selfishness towards Children. Excel- 
lencies and Defects unduly magnified. True and False 
Parental Love. Partiality and Antipathy. Indulgence, 
misnamed "Fondness" and "Kindness," while it is, in 
reality, Selfish and Cruel. Undue Parental Severity. 
Chastisement, Deficient or Excessive — Tender or Harsh. 
Divine Chastisements our Example. Selfishness in the Edu- 
cation of Children at Home and Abroad. Rewards. Fa- 
vouritism. Testamentary Selfishness, 81 

CHAPTER VII. 

FRATERNAL SELFISHNESS. 

The Title. Design of the Family Circle. Selfishness in Infancy. 
Quarrels in Childhood, increase with the Number of Child- 
ren. "Mine" and "Thine." Children's Quarrels short- 
lived. Children's most difficult Lesson. Self-sacrifice. 
Contentions, of Early Childhood, the Origin of Future Ones. 
Tale-bearing. Influence of Wealth and Poverty on Bro- 
thers and Sisters. Reading the Will, 105 



CHAPTER VIII. 

MENTAL SELFISHNESS. 

Mental Selfishness defined. Nature and Office of the Powers 
of Reason and Judgment. Facts and Truths, the Material 
of Reasoning. The Exact Sciences Unchangeallc in their 
Principles and Undeniable in their Results. Why Certainty 



XU CONTENTS 



is not attainable as well in Political, Moral and Religious 
Sciences. Difference ii uise3 
of Uncertainty and Error. Various Sources of the I 
ions of Mankind. Love of Opinion. Early Education. 
Various Influences at Wort to modi age Opin- 
ions. Causes of Infidelity and Error. Influence of Matri- 
monial and Family 119 

CHAPTER IX. 

RELIGIOUS SELFISHNESS. 
Object of this Chapter. Example of Christ and Early Christians. 
Selfishness of the Christian World. Selfishness of Rome 
and other forms of degenerate Christianity. Protestant 
Churches and Denominations. Each has it .lere, 
and all should Labour in Love and Union. Spirit of 
Christian Union and Love is small, yet increasing. Secta- 
rianism. Needless Multiplication of Churches. Separa- 
tion from acknowledi ren. Jealousies and Envy- 
ings. Spirit of Self in Revivals. Selfishness would alter 
the Word of God. Spurious Zeal. Seif-decepfion, 133 

CHAPTER X. 
CLERICAL SELFISHNESS. 
Position and influence of Clergymen. " Hood or 

Evil to the Church and the World. "Li . like 

Priest." Romish Hierarchy. P The 

Apostles of our Lord. Gradual Growth of Selfishne 
their Successors, present day. Early 

experience of the Young Aspirant of the Pre- 

paratory Studies. TheoL Com- 

panions. Choosi ' the Study 

and Pulpit Christian I 

Zeal. Ministerial Changes. Honours and Titles. Love 
of Power, 147 



CONTENTS. 



Xlll 



CHAPTER XI. 

SELFISHNESS OF PROFESSORS AND CHURCHES. 

Individuals give Character to Associations. Lack of Spirituality 
of Professing Christians. Selfishness the First Cause. Terms 
of Discipleship. Self-denial still required. Where is it to 
be found? Talents, to be Improved, not Thrown Aside. 
Rule of Benevolence. How Christians Spend their "Wealth. 
Rule of Giving adopted by many. Giving for Ostenta- 
tion. Giving Nothing. Excuses. Covetousness the Pre- 
vailing Sin. Post-mortem Benevolence. Not Money, but 
the Love of Money, Sinful. Covetousness Hinders the Con- 
version of the World. Difficulty in Sustaining the Gospel. 
Ability of Churches. Doing What Y^e Can. On what 
Principles do Christians Act? Many Precepts of Christ 
Disregarded, especially those inculcating Benevolence, ... 169 

CHAPTER XII. 

PECUNIARY SELFISHNESS. 
Avarice the Yice of the Present Day — Pervades all Nations 
and Classes. Avarice Tramples on Law, Right, and Hu- 
manity. All Seek their Own. Proofs of the Selfishness of 
Seeking Riches. Deference Paid to Wealth. Covetousness 
of the Church. Motives considered. Trusting in Wealth. 
Divine Admonitions Disregarded or Disbelieved. Piety 
Languishes. Ancient Church. Cause of its Prosperity. 
Promises and the Mode of their Fulfillment, 191 

CHAPTER XIII. 

SPECIAL SELFISHNESS. 
Meaning of the term " Special." Ages and Nations have their 
Special Traits. Ancient Rome. Declension of Rome. Mid- 
dle Ages. Age of the Reformation. The Present Age. 
National Traits. Love of Self Predominant in All. The 
common boast in reference to the Nineteenth Century not 



XIV CONTEXTS. 



to be commended. Special Trails of Ncighbom-hooJs. 
Whence they may spring. Family Selfishness. Individual 
Selfishness. Children frequently Inherit the Mental Traits 
of their Parents. Questions Proposed, 203 

CHAPTER XIV. 

PERSONAL SELFISHNESS. 

Meaning of Personal. Danger of Overlooking Yourself. Im- 
portance of Self-Examination. In Others see Yourself. 
True Question. Selfishness Manifested in Pride, Vanity, 
Anger, Resentment, Envj-, Jealousy, Contention and such 
like. Seek the only Efficient Remedy, 215 



PAET SECOXD. 

XUnu&g 0f jSclfisInuss. 



INTRODUCTORY REMARKS. 

A Distressing Thought. Anxious Inquiries. God's Promises, 

and their Fulfillment through appropriate means, 223 

CHAPTER I. 
NTS. 

Position and Power of Parents. Parental Love, its Failure and 
the Cause thereof. Selfishness to be Opposed. Like begets 
Like. Resemblance of Children to Parents Physically and 
Morally. Diseases and Vices both hereditary. A Theory. 
Infant Selfishness, Improper Treatment Mother's In- 
fluence First and Greatest. United Influence of both 
Parents. How Difference of Views should be regarded. 



CONTENTS. XV 



Parental Consistency and Example. Parents should be 
what they desire their Children to be. Eldest Brother or 
Sister, 227 

CHAPTER II. 

TEACHERS. 

Teachers next to Parents. Institutions of Learning should be 
Nurseries of Virtue. Temptations to Selfishness among 
Pupils. Failure of Teachers. Self-denial more important 
than Learning. What the Public demands of Teachers. 
Defect of Instruction generally. Instruction in regard to 
Selfishness should have a Prominent place in Schools and 
all places of Learning. Selfishness directly Encouraged 
an'ct Promoted by the prevalent System of Rewards. That 
System Radically Wrong. Correct Motives. Duty of In- 
structors, 237 

CHAPTER III. 

AUTHORS AND EDITORS. 

Their Position. Instructors of Adults. Their Office. Influence 
of Writers. Influence of Popular Books. Works of Fiction 
mostly Apologies and Abettors of Vice. Selfishness and 
Self-gratification Predominate in them. Writers of Good 
Books, Public Benefactors. Duty of Writers and Publishers. 
Duty of Parents and Guardians. Position and Power of 
Editors. Steam Press. Political Editors. Power of the 
Press. Much Evil to be traced to Editors of Periodicals. 
What Editors ought to do. Benefits of a right Course,. . . 243 

CHAPTER IV. 

LEGISLATORS, JUDGES, ETC. 

Nature of Legislation. Influence of Self-interest. Duty of 
Legislators and People. Party Spirit. Selfish Legislators. 



XVI CONT E X T S 



Laws regarding Intoxicating Drinks. Executive Officer?. 
Municipal Government?. Bribery. Party Spirit to be 
discarded. Strict Accountability. Ballot-box, 2-19 

CHAPTER V. 
THE CHURCH OF GOD. 

1. The Ministry. Nature of the Office. Love, the Essence of 
True Religion. Selfishness Opposed thereto, and Inconsis- 
tent with a Profession of Christ, The Ministry should be 
Self-denying 2. The Sabbath School A Powerful In- 
strument for Good. Its Principal Object. Reasons of its 

Inefficiency 3. Church Officers. Their Position and 

Influence. Evils of their Conduct when Selfish. Their 
Duty -i. Church Members. Evils of their Selfish Con- 
duct, Duty of Forbearance and Forgive. E feet of 

Imitating the Example of Christ 5. The Grace of God, 

the Only Sufficient Remedy. The Christian Religion, the 
Only True and Saving One. Outward Profession not Suf- 
ficient, God's Holy Spirit the Only Sufficient Agent 
through the Gospel. Necessity of Regeneration. Things 
that should not be Forgotten, 255 

Concluding Addki:=s 271 



PART FIRST. 

CHAPTEE I. 

NATURE AND ORIGIN OF SELFISHNESS. 

Selfishness and Self-love defined and distinguished. God loves Him- 
self, but is not selfish. All Beings bound to love what is good 
and right. Supreme and subordinate Love. Holy Self-love. 
Origin of Sin. Love of Money. Selfishness. 

Selfishness is supreme love of self. Self-love is 
that regard for one's own welfare and happiness, 
which is consistent with supreme love to God, and 
with the measure of love that is due to others ; but 
Selfishness is sinful love of self-— a supreme regard 
to one's own advantage, in opposition to supreme love 
to God and equal love to man. Self-love, when pro- 
perly exercised, is innocent and right. It is a prin- 
ciple implanted in us by the Creator at man's original 
formation, and undoubtedly belongs to all intelligent 
beings. 



18 selfishness: 



God loves himself. As an infinitely perfect Being, 
lie must love that which is holy, just and good, and. 
consequently, must love himself. His love for him- 
self must be in proportion to the degree of moral 
excellence which he possesses ; but that excellence is 
infinite in degree, and therefore he loves supremely 
his own glorious being and perfections. 

In thus loving himself God is not selfish ; for as 
by his very nature he is bound to love supremely 
that which is infinitely perfect, it is just and right 
in him to love himself supremely, since, in so doing, 
he is loving infinite justice, truth and holiness, with- 
out injury to other beings and to the good of all. He 
cannot do otherwise without c*basing to be God. 
"Were it possible for another Being to exist more ex- 
cellent than God, then he would be bound to love 
that Being more than himself, and then supreme 
love of himself would be selfishness ; but since he 
alone is Jehovah, and since there is and can be no 
other, it is not selfish, but perfectly right and neces- 
sary that he should love himself with supreme appro- 
bation. 

All intelligent creatures are bound to love that 
which is good, both by the principles of their own 
spiritual nature, and by the declared will of the 
Creator. The Father of spirits impressed upon his 
offspring, in their original creation, his own moral 
image and likeness; and to suppose the existence of 



ITS NATURE. 19 



a spiritual being without obligation to l&ve what is 
right and good, or at liberty to love evil, would be to 
renounce the light of reason, and give imaginary 
being to a spiritual monster of hideous deformity. 

It can readily be conceived, then, that all intelli- 
gent creatures — as emanations from the all-perfect 
Deity — are bound to love the right, even in the ab- 
sence of positive statute. In the case of angelic 
beings, it is not know# that they are under any such 
positive law as that which God gave to the human 
family ; and it is reasonable to think that their own 
holy nature, and the glories of an ever present Jeho- 
vah, are sufficient motives to supreme and eternal 
love. 

Therefore, whether by nature alone, as it may be 
with angels, or by nature and statute together, as 
with man, all are bound to love moral excellence, 
because God their Father loves it; and to love in- 
finite excellence in a supreme degree, that is, with all 
the powers of their nature. 

Consequently, it must be admitted that supreme 
love of God is perfectly consonant with the nature of 
moral agents, and that God can require nothing less, 
and is not unjust in making the demand. Hence the 
rectitude of God's law : " Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, 
and with all thy mind, and with all thy strength." 

For the same reason that angels and men are 



20 BELPI 8 HNE B 8 *, 



bound to love God supremely, they are obligated to 
love themselves and each other in proportion to the 
degree of moral excellence that they possess ; but 
since that degree must in all cases be infinite, they 
cannot lawfully feel for themselves or claim from 
others more than a finite love. 

Holy creatures, then, to conform to the law of their 
nature and the will of their Creator, must love their 
own moral excellence and well-^eing and desire their 
increase and perpetuity ; because this makes them 
like their God, and enables them to glorify him, by 
obeying his will. And since true happiness is insepa- 
rable from holiness, to love and pursue the latter is 
equivalent to loving ourselves and seeking our own 
felicity, in subordination to the glory of God. 

Love or benevolence, to be pure and right, need not 
be disinterested, and, strictly speaking, cannot be so. 
"Disinterested benevolence" is not a proper mode 
of expression, since we should be deeply interested in 
all that is for the glory of God and the good of our- 
selves and others. It would be more correct to say, 
"unselfish benevolence," for no benevolence can, in 
the nature of things, be disinterested, since we must 
be deeply concerned in every thing we ought to do. 
Disinterested benevolence is impossible; but selfish 
benevolence — if the phrase may be allowed — is un- 
doubtedly sinful. Selfishness and benevolence arc op- 
posite ideas ; and therefore, acts which have their 



ITS NATURE. 21 



origin in Selfishness or are designed to promote it, 
though they outwardly appear to be benevolent, are, 
in reality, not so, in the sight either of God or of right 
reason. 

Holy self-love is that delightful self-complacency 
which holy angels and redeemed saints enjoy and will 
forever enjoy, as they see the Divine excellencies re- 
flected from their own sanctified natures ; and is in 
perfect unison with the triumphant song : " Unto him 
that loved us and washed us from our sins in his own 
blood, and hath made us kings and priests unto God 
and his Father : to him be glory and dominion for- 
ever and ever. Amen." 

This self-love the first parents of our race undoubt- 
edly possessed, when created in the image of their 
God, " in righteousness and true holiness." An un- 
deniable proof of this position is necessarily deduced 
from the transaction in the garden of Eden, usually 
called, " The covenant of works." When God gave 
permission to Adam and Eve to eat of the fruit of all 
the trees of the garden, with one exception, it was 
equivalent to saying : " Seek your own gratification 
and happiness, in subordination to my will ; " and their 
love of self was clearly appealed to in the threatening 
of death in case of their partaking of the fruit of the 
forbidden tree; for in the penalty annexed, they were 
forewarned, that by transgressing the Divine command, 
they would, in addition to the loss of God's favour, 



22 SELFISH X ESS 



loose their own uprightness and happiness, and bring 
upon themselves all the wretchedness implied in the 
awful term, death. 

It was to the principle of self-love that Satan ap- 
pealed in his successful attempt to seduce our first 
parents from their allegiance to their God. To what 
other emotion of their holy nature could he apply his 
temptation ? When the Tempter promised : " Ye 
shall "be as gods, knowing good and evil" — he pre- 
sented to their minds, as a motive to compliance, the 
certainty of an improvement and elevation in their 
condition, by an increase of knowledge, glory and 
happiness. 

They took the bait thus artfully presented, and by 
desiring to elevate themselves in opposition to G 
will and in violation of his command, their self-love 
degenerated into sinful Selfishness, which needed only 
the overt act of eating the forbidden fruit, to complete 
its iniquity. They sinned, not so much in desiring an 
advance in honour and happiness — for obedience would 
have secured that — but in seeking it by unlawful 
means. In the very thought and act of disobedience, 
then, their self-love was perverted, because directed 
to an improper object — it became sinful, because con- 
trary to the Divine will and precept — and it became 
supreme, because it was, from that moment, the ruling 
principle of their souls, — dethroning God from their 



ITS NATURE. 23 



hearts, and setting up their own will as the supreme 
rule of action. 

Selfishness therefore, is self-love, perverted, sinful 
and supreme — the first sin and the essence of all sin. 

If the views just presented be correct — and we see 
not how they can be successfully controverted — they 
seem to throw a clear and satisfactory light on the 
long mooted point, as to the origin of moral evil. 
Perverted self-love, or Selfishness, may, with truth and 
reason, be regarded as the jirst arid parent sin of all — 
the bitter fountain whence have proceeded the Hoods 
of iniquity that have, for nearly six thousand years, 
polluted and desolated the earth, and brought misery 
and death to untold millions of the human race. 

The Bible, indeed, declares, " The love of money to 
be the root of all evil," or evils, — that is, of all hinds 
of evils, for the term "evil" is, in the original Greek, 
in the plural number. There are multitudes of sins 
and evils which do not spring from the love of money, 
as their specific source, but flow from different and 
opposite passions. The love of money is only a spe- 
cific form of Selfishness. Men love money, because 
it furnishes the means of .self-gratification and indul- 
gence. Covetousness, indeed, justly merits the title 
of the eldest daughter of Selfishness and the most 
fruitful parent of sin and misery ; and it may well be 
questioned whether any other form of transgression has 
been or is more prolific of wickedness and woe. 



24 selfishness; 



The view that has been taken of the primary and 
fundamental character of Selfishness, seems to be 
corroborated and established by the words of our 
Lord. " If any man will come after me, let him deny 
himself, and take up his cross and follow me." Here, 
renunciation of self or Selfishness is the first step to- 
wards discipleship, which, when taken, leads to a 
willingness to suffer with and for, and to obey, the 
Captain of our salvation. 

Further, the love of money, as a distinct emotion of 
the depraved heart, is found only where money or its 
equivalent has an existence, that is, where civilization 
has made less or greater progress ; and its intensity is 
generally in proportion to the degree of refinement. 

Savage hordes of men are not characterized by the 
love of money, for they have little or none, and few 
occasions for its use ; while among the highly civil- 
ized and refined, the love of money is the universal, 
controlling and all-aosorhing passion of the multi- 
tude. 

Civilization, then, gives occasion to covetousness, 
for in the language of the royal Preacher, " money 
answereth all things ;" and should the conventional 
uses of wealth be taken away, though it would not 
abolish the depravity of man, it would oblige that 
depravity to seek some other channel than that in 
which it now frets and roars with such a swift and 
destructive flood. 



ITS NATURE. 25 



But Selfishness is prior to, and independent of all 
conventional forms of society ; and lies, in the human 
heart, the lowest of the strata of moral evils, and sus- 
tains all the rest. On the hypothesis contended for, 
we may expect Selfishness to be the first sinful pas- 
sion to develope itself, the strongest in its influence, 
the most obstinate in its resistance to moral power, 
and the last to yield to the Divine and benevolent 
energy of the religion of Jesus Christ. 

And is it not even so ? Ordinary observation of 
the workings of the infant mind, will be sufficient to 
convince any one, that Selfishness is the pioneer of 
evils, and prepares the way for the ingress (or rather 
egress), of all sin's hateful brood. It manifests itself 
and attains considerable strength, in very early in- 
fancy, and long 'before the understanding becomes 
enlightened on the subject of moral duty, or the con- 
science perforais its office, it has become the ruling 
principle ; and it not only lives, but flourishes, even 
after conscience has began to exercise its sway, and 
education to impose its restraints on the wayward 
passions. 

It grows with the child's growth and strengthens 
with his strength, and still continues to grow and 
strengthen, even when physical nature shows signs of 
decay and warns of approaching doom. 

Ask you a proof of its superior strength ? 

"We say not, " look at the conduct of a selfish world," 

2 



26 SELFISHNESS. 



the proof is nearer hand ; an hour's conscientious ex- 
amination of your own heart and life will render other 
proof unnecessary. 

The obstinacy of Selfishness is equally apparent. 
"When it fills the soul, the light of truth is repelled, 
and the power of reason rendered void. So thought a 
sagacious and close observer of men, when he wrote : 

" Convince a man against his will, 
He 's of the same opinion still." 

And that Selfishness is that principle of our fallen 
nature which last yields to the influence of the Gos- 
pel and the sanctifying power of God's Spirit, the 
past history and present state of the Christian 
Church, and each believer's enlightened conscience 
will abundantly testify. 



CHAPTEE II. 



EXTENT OF SELFISHNESS. 



Multitudes of "Worlds. Their Moral Condition unknown by us. 
Earth not the Birth-place of Selfishness. Satan and his Angels. 
Man's Temptation and Ruin. Selfishness Universal in all Ages 
and Nations, and all States of Society. It survives all Changes. 
Is modified by opposing Influences. Its Presence and Power 
in Irrational Creatures. Selfishness of Men and Brutes com- 
pared and Contrasted. 

To what other part, besides ours, of God's vast 
empire, if to any, Selfishness may have extended its 
baleful influence, is not known to man, and probably 
will not be until the judgment of the great day. It 
is supposed, not without reason, that innumerable 
worlds, besides our own, are peopled by intelligent 
agents ; and though it might gratify curiosity to know 
what is their moral state, yet it would be a waste of 
time and idle speculation to make the inquiry, since 
we have no data on which to proceed, and it is a mat- 
ter with which we have no immediate concern. This 
however, we do know, from the testimony of inspira- 

27 



28 selfishness; 



tion, that before the earth felt the curse of Selfishness, 
it had already desolated that world which had been 
assigned as the abode of Satan and his hosts, in 
whose spirits it still reigns with unmitigated malig- 
nity. 

Earth is not the birth-place of Selfishness. Before 
man was created it had already invaded one of the 
departments of Jehovah's empire and found a home 
in the spirits of some of his highest creatures. In 
what way or on what occasion Satan and his angels 
rebelled against their Sovereign is to us a mystery, 
and all we know of the manner of this original revolt 
is, that " they kept not their first estate, but left their 
own habitation, and are reserved in everlasting chains, 
under darkness, unto the judgment of the great day." 

" They left their ovm habitation." This seems to 
intimate that Satan and his associates had assigned to 
them by their Creator some particular orb as their 
abode, and some special duty there to be performed. 

The opinion has hitherto obtained, that the rebel 
angels were originally located in what is called heaven, 
that is, in the immediate presence of Jehovah, and 
that they were the companions of tho>c holy spirits 
who now surround the throne of God. But, in 
the light of the passage above quoted, this opinion 
does not seem to be correct, for the phrase, " their own 
habitation,", seems to intimate a place peculiar to 
themselves. May not that world have been situated 



ITS EXTENT. 29 



between the orbits of the planets Mars and Jupiter? 
This conjecture derives plausibility from the discov- 
eries of modern astronomers, for that space in the 
heavens is found to be occupied by a considerable 
number of small planets, called asteroids, which are 
supposed to be the fragments of a former mighty 
sphere. Of that world was Satan constituted the 
lord, and placed at the head of its principalities and 
powers ? And did he, as their vice-regent and leader, 
influence the minds of all his associates to desert their 
post, and forsake their duty, in violation of the com- 
mand and in despite of the power of their just and 
Omnipotent Monarch? "Was it to increase their knowl- 
edge and elevate their condition, that they forsook their 
appointed sphere, and dared to intrude on other domin- 
ions, or even to enter the immediate presence of their 
King uninvited, and there utter their impious wishes 
or demands ? 

Whatever may have been the particular occasion 
or form of their rebellious movement, Selfishness was 
undoubtedly at the foundation of their defection, and 
prompted them to set at naught the will of their right- 
ful and righteous Ruler, and follow their own will as 
the supreme law of their conduct. Disappointed in 
their ambitious schemes — arrested and subdued by 
almighty power, they sought the dishonour of their 
injured Sovereign and the gratification of their own 
malignity, by attempting to transfer their selfish spirit 



selfishness; 



to the soul of man. Satan's own experience naturally 
suggested the best mode of assailing man's upright- 
ness, and enabled him confidently to anticipate the 
utter ruin to man's integrity and happiness that would 
result from the success of his temptation. lie did, 
alas, succeed ; and besides the prison-house of fallen 
spirits, one more world, at least, has become a theatre 
for the woeful display of satanic Selfishness. 

If Selfishness be the first sin and the parent of sin's 
hateful brood, we may expect to find its presence uni- 
versal in this fallen world. Accordingly, a slight ac- 
quaintance with the history of man will clearly reveal 
the humiliating fact, that it is not a local distemper — 
confined to particular nations, districts or ages — but 
common to all. It is a fault of the race — a radical 
infection of man's moral constitution, and coextensive 
with man in all climes, and in every age of the world. 
Every nation and every condition of humanity — 
savage and civilized — rude and refined — barbarous 
and enlightened, has exemplified the universality and 
strength of this primitive fountain of all sin and 
misery. 

Who does not see that this principle is as prevalent 
and operative in the present, as in any former age of 
the world — not only among the barbarous and un- 
Christianized tribes of earth, but also among those na- 
tions enlightened by the brightest rays of science, and 
blessed with the self-denying religion of the Son of 



ITS EXTENT. 31 



God ! ]STor is even the Christian Church, in its purest 
condition, exempt from this offspring of hell ; but, on 
the contrary, this seed of the old Serpent glides, into 
the sanctuaries of God, conceals itself among the 
draperies of Christ's Temple and leaves its loathsome 
slime on the hearts of the children of the Most High. 
In some respects, separate nations or races of men 
have their peculiar characteristics — formed and 
cherished by tradition, custom, education and pursuit. 
Some are proud and supercilious ; others, humble, 
and respectful to strangers. Some are fond of war 
and contention ; others disposed to peace, and to cul- 
tivate amity with their neighbours. Some are con- 
stitutionally indolent and inactive ; others industrious 
and ever on the alert. Some are remarkable for intel- 
ligence, invention and enterprise ; whilst others are as 
much distinguished for deficiency in all these respects. 
Frequent, sudden, and sometimes very great 
changes in national character are produced by con- 
quest, mingling of people and change of external cir- 
cumstances. But no conquest of one nation by another, 
no amalgamation of different races, and no change 
of government or condition, have been found sufficient 
to eradicate from the heart of man the spirit of Self- 
ishness. It is still the universal and ruling passion of 
mankind. Great and lasting changes were effected by 
the power and splendour of the Assyrian, Babylonian 
and Persian Monarchies. Mighty cities, like those of 



32 8ELFI8HNE8S, 



Nineveh and Babylon, were erected and adorned with 
consummate skill — iilled with a refined and warlike 
people, and guarded by impregnable walls and brazen 

gates; and were at length subverted by superior force, 

and buried for ages beneath their own ruins. Their 
luxurious and haughty inhabitants were destroyed or 
scattered to the four winds of heaven, whilst their gor- 
geous palaces have " not been inhabited or dwelt in 
from generation to generation ; neither doth the Ara- 
bian pitch tent there, nor the shepherds fold their 
flock there ; but wild beasts of the desert lie there, and 
their houses are full of doleful creatures, and owls 
dwell there, and there satyrs dance ; wild beasts of 
the islands cry in their desolate houses, and dragons 
in their pleasant palaces ; they have become a p< 
sion for the bittern, and pools of water, and are swept 
with the besom of destruction." Isa. chapters 13, 14. 

But Selfishness remained unsubverted, undestroyed : 
and the only change it underwent was the transfer 
to other regions, where it continued to flourish with 
primitive vigour. 

The rapid movements and irresistible pow< 
Alexander, could not overtake or subdu 
for it was the cherished inmate of his own bosom — 
the prompter to his ambitious career, and the 
of his h( i 

The iron power of Koine, whether republic or im- 
perial, which weakened and subdued surrounding 



ITS EXTENT. 33 



nations, contributed nothing to weaken and subdue 
the power of Selfishness ; but rather to extend and 
strengthen its dominion. It reigned triumphant in 
the centre, and thence radiated to the circumference 
of the colossal Empire. The heart was deeply im- 
bued thereby, and all the members of the body polit- 
ic yielded to its overbearing sway. On the division 
of the Empire into eastern and western, as repre- 
sented by the legs of iron in Daniel's great image, 
and the subdivision of the parts into the nations of 
modern times, as symbolized by the feet and toes, 
composed of iron and clay; the source of evil re- 
mained undivided, undiminished, and unmixed with 
any ingredient that sufficed to abate its virulence. 
In the Babylonian head of gold; the Median and 
Persian breast and arms of silver ; the Grecian belly 
and thighs of brass ; the Roman legs of iron, and feet 
of iron and clay ; in all the members and to the ex- 
tremity of each, self was, and is the presiding spirit — 
the Deity worshipped by the prostrate nations. 

Selfishness may be, and in fact undoubtedly is, 
different in degree in different nations and communi- 
ties, on account of the various circumstances of 
each. Many causes may combine to increase, or 
lessen, or restrain the evil ; but no cause, natural, 
civil or moral, has hitherto availed to remove it. 
Knowledge, the arts and sciences, commerce and 
friendly intercourse of nations, and especially the 
2* 



34 BBLFI8HNE8S ; 



self-denying and benevolent religion of the Bible, are 
powerful agents now at work, and well calculated, in 
tlieir nature and influence, to effect a great and glori- 
ous change in the physical and moral condition of 
mankind. But, thus far, little progress has been 
made in giving a healthful tone to the spiritual sys- 
tem of man; because of the malignity of the disorder 
under which that system labours, and the unskillful- 
ness, nay, even Selfishness, of those whose duty it 
is to administer the remedy. "\Ye might well despair 
of the desired change ever being effected, should we 
confine our views to the former of the agencies enu- 
merated above, for they are terrestrial, and partake 
of man's infirmity ; but the last, the purifying reli- 
gion of Jesus, is celestial in its origin, and not only 
sufficient to effect the change, but, under the in- 
fluence of God's renovating Spirit, will finally 
succeed ; although to the present day it has not ac- 
complished what God designs and has pledged him- 
self to produce. 

In considering the universality of Selfishness, as 
existing in our world, we may appropriately extend 
our view beyond the family of man. It is curious 
and instructive, and at the same time humiliating, to 
observe the presence and power of this spirit in the 
irrational tribes of earth. By some mysterious chan- 
nel, Selfishness has flowed from man through all 
animated nature, even in its minutest forms. We 



ITS EXTENT. 6D 



say, "has flowed /rwi man," for it cannot be sup- 
posed that the inferior creatures are such now as they 
were when " God saw every thing that he had made, 
and behold it was very good." A great change lias 
taken place in irrational beings ; aud this change is 
undoubtedly posterior to man's defection. 

The ground itself was cursed for man's sin ; and 
that malediction may necessarily have extended to 
all the animals treading thereon and sustained by its 
products. In whatever way the change was effected, 
whether by a deterioration in the quality of vegeta- 
ble nature, or by the direct power of the Almighty, 
it must be regarded as a just visitation on the lower 
animals of God's displeasure against man's offence, 
and as a part of the punishment which that offence 
deserved. 

This view of the case derives support from the 
predictions of the prophet Isaiah, who synchronizes 
the renovation of brute nature with man's spiritual 
restoration to the Divine image. "The w T olf also 
shall dwell with the lamb, and the leopard shall lie 
down with the kid ; and the calf and the young lion, 
and the fading together ; and a little child shall lead 
them. The cow and the bear shall feed ; their young 
ones shall lie down together ; and the lion shall eat 
straw like the ox. And the sucking child shall play 
on the hole of the asp, and the weaned child put his 
hand on the cockatrice's den. They shall not hurt 



36 selfishness; 



nor destroy in all my holy mountain : for the earth 
shall be full of the knowledge of the Lord, as the 
waters cover the sea." 

This may be admitted to be partly figurative lan- 
guage, but it would be presumptuous to affirm that it 
is nothing more, and that no change is to be expected 
on earth beyond the bounds of the human family. 
A few common instances will be sufficient to prove 
and exemplify the existence and operation of Selfish- 
ness (we can give it no other name) in brute animals, 
and those domesticated by man, and therefore sup- 
posed to have their natures, somewhat ameliorated by 
cultivation. 

The individuals composing but one herd of the same 
species and family, that peacefully graze the same 
pasture, and manifest a strong attachment towards 
each other, are immediately transformed into a selfish 
horde, on the presentation to them of extra food by 
the hand of their owner. And though that food may 
be distributed in separate parcels sufficient for each, 
yet the stronger drive away the weaker from their 
portion, and the latter bestow the same treatment on 
those who are inferior to themselves ; thus, each one 
endeavouring by force to deprive all the rest of their 
right and monopolize to himself the whole supply. 
The stall-fed oxen must be separated by strong bar- 
riers, to prevent them from robbing each other in mere 



ITS EXTENT. 37 



wantonness, and trampling under foot what they are 
unable to consume. 

The domestic fowls that harmoniously parade the 
same yard, immediately become a band of aliens, or 
what is worse, brethren estranged, as soon as the yel- 
low grain is scattered among the flock. What eager- 
ness is displayed by each to pick up the greatest 
amount of food ! What deliberate pushing aside of 
one another, and what savage fights frequently occur 
over a single grain ! 

Nor is the affection which brutes display for their 
young to be justly regarded as an exception to the 
operation of self. It is merely the same thing under 
another type. The hen, the very symbol of parental 
affection, loves her young, and guards them with 
watchful eye and unwonted courage, because they 
are hers, for, while tender of her own, she will cruelly 
kill the helpless chick from another brood that comes 
within her reach. 

A sweet poet, the modern Psalmist of Israel, has 
sung — 

" Birds in their little nests agree ; 
And 't is a shameful sight, 
When children of one family- 
Fall out, and chide, and fight." 

But much of the beauty of the sentiment, if not 
of the poetry, evaporates, when we are apprised that, 
as to the birds, their agreement is the result of feeble- 



38 S E L FISHNE8S 



ness, rather than affection, for the loud clamour of 
each for the worm brought by the parent, shows that 
the feeling of self is still the paramount one in their 
small habitation. 

It is humiliating to find that there is so great a com- 
munity in Selfishness between man and the brutes. 
They act alike in a thousand different ways, and be- 
cause of this it is that when any one acts from un- 
governed animal passions, to the injury of another, he 
is said to be brutish, and he is indeed doubly so, for 
in the gratification of self he resists the dictates of 
reason and conscience, renounces the authority of 
his God, and outrages the claims of humanity. 

There is, indeed, an essential and wide difference 
between the Selfishness of man and brutes. In the 
latter, it is an unconscious feeling or instinct, and not 
to be accounted for ; whilst in the former, it is prac- 
tised and cherished with a full consciousness of its 
iniquity, and in clear view of the judgment seat of 
Him who "will render to every man according to his 
deeds." 

It is painful too, to be convinced that very much 
that passes currently in this world for affection and 
philanthropy, has no higher claim to merit than that 
possessed by instinct, or is easily resolvable into Sel- 
fishness itself. This is true in inDumerable instances, 
even in reference to parental and filial love; and the 
"Great Searcher of hearts" undoubtedly discovers 



ITS EXTENT. 39 



the operation of Selfishness in many acts and achiev- 
ments which are generally regarded as splendid deeds 
of benevolence or patriotism. 



CHAPTEK ni. 



NATIONAL SELFISHNESS. 



Patriotism, True and False. Selfishness, the Killing Passion of An- 
cient and Modern Rome. Cry of Heretic. Persecution. Russia — 
Austria — Spain — France — Britain — United States — South 
America, and Eastern Nations. Exceptions. Abolition of the 
Slave Trade. Individual examples of Patriotism and Benevo- 
lence. Selfishness of Kings and Rulers. "Divine Right." 
Primitive Governments. Examples of Good Rulers. Wars and 
Aggressions. National Disputes and Commerce. 

In treating of the- universality of Selfishness, it lias 
already been stated that it has formed, and now forms, 
a prominent trait in the character of each and every 
nation, whether of ancient or modern times. All that 
is necessary then to include in the present chapter, is 
some of the forms and occasions in and on which na- 
tional Selfishness manifests itself. 

All that is felt or endured by a nation at large, or 
in which the generality of the people is concerned, 
properly deserves and receives the epithet "national." 
Accordingly, the term is applied to the general feel- 

41 



42 selfishness; 

ing or sentiment of a nation, to the government and 
those by whom it is conducted or administered, to 
aggressions, wars and conquests, to discoveries and 
acquisitions, to commerce, trade, and foreign inter- 
course, to pursuits, customs, and amusements, and to 
the moral characteristics by which each is distin- 
guished. 

When any portion of the human family assumes a 
distinct and somewhat enlarged form, on account of 
position or for the purpose of mutual advantage and 
protection, there speedily springs up a general feeling 
or sentiment, akin to that love of home and its in- 
mates, which, with few exceptions, is the feeling of 
our race. 

This love of country is denominated " patriotism," 
and is undoubtedly as proper in the national mind and 
as necessary to the general welfare, as is the love, of 
home in those who compose the family circle. Indeed, 
it is the same feeling on an extended scale. The polit- 
ical or voluntary exile speaks of the land of his birth 
as his home, and his heart yearns after it, although 
there may be no individual household there to claim 
his special regard. 

But, patriotism, to be pure, must not be vitiated by 
contempt and neglect of other nations and their wel- 
fare ; and much less must it be associated with the 
desire and effort to promote our own interests at the 
expense and to the injury of all others; otherwise, it 



NATIONAL. 43 



becomes as truly selfish, as does the feeling of self- 
love from the same cause. Judged by this rule, true 
patriotism, in a national aspect, must be admitted to 
be a virtue of rare occurrence in this selfish world ; if 
indeed it can be proved to have had, or now to have 
a real existence. 

To go no farther back — for it would not give a dif- 
ferent view of our subject — was not Selfishness the 
ruling passion of Rome, under every form of govern- 
ment, from kingly to imperial ? It was the spirit that 
prompted her to wage war with surrounding nations, 
or to interfere in their contests with each other. It 
characterized her conquests, and shone in her triumphal 
displays ; and was no less visible in her treatment and 
government of subjected tribes. She had already 
learned the full meaning of the modern adage, " to 
the victors belong the spoils." And may it not be 
asked — to what national act of her's, in respect of 
any other people, can the historian point as a clear 
exception to the charge, and as purely or mainly an 
act of self-denial and philanthropy ? Rome still exists 
under the eighth head of the Apocalyptic Beast ; and 
is she less selfish than she was under either of the 
former seven? Where shall we look for that self- 
mortification which forms one of the cardinal graces 
of the faith she now professes ? Is it to be found in 
the stereotyped cry of " Heretics," raised against all 
that renounce, or do not believe, her monstrous dog- 



44 S E LFI8HNE88; 



mas; or in the burning and slaughter of tens of 
thousands of martyrs to the cause of Christ ? Is it to 
be sought for, in the persecution of the Waldenses and 
other Christians; or in the singing of "TeDeums" 
over the slaughtered Huguenots ? Yerily, No ! Rome, 
in her old age, and last gasp for life, has but renewed 
and augmented the spirit of her youth, and remains 
truly, according to her own boastful declaration, 
"Ever, everywhere, and unchangeably, the same!" 
She has indeed exchanged the rods of the Lictors for 
the stakes of the "Auto Da Fe," and supplanted the 
beasts of the Amphitheatre with the more savage and 
insatiable brutes of the Inquisition ; but the same sel- 
fish and diabolical spirit reigns throughout. 

To the history of which of the modern nations of 
Europe shall we look for exceptions to the spirit of 
national Selfishness ? Is it to that of Russia and other 
Powers, in the partition of Poland ? Let the writhings 
and groans of that oppressed people reply, as she suf- 
fers under the repeated embraces of the northern 
Bear. Is it to that of Austria, in her treatment of 
Hungary ? Let the voice of her expatriated Governor 
give the response from his prison in Turkey, or from 
the mountains and plains of free America, among 
which its indignant tones have scarcely ceased to 
reverberate. Is it to that of Spain, in her conquest and 
government — or rather extermination — of the aborig- 
inal nations of Mexico and South America ? Let the 



NATIONAL. 45 



ghosts of the murdered Montezuma and- thousands of 
his unoffending subjects be summoned to give their 
testimony. Nor would a different verdict be rendered 
by the souls of the martyrs of the Netherlands, as 
they utter their voice from beneath the golden altar. 
Is it to that of France, under her Bourbons — or during 
the splendid and ambitious sway of her first Napo- 
leon — or in her tumultuous and fitful republican 
moods ? Let the dark and bloody night of St. Bartholo- 
mew give the double answer for France and Rome. 
Let the National Assembly say, whether it was not 
Selfishness, the most brutal, which dethroned and 
murdered an unoffending kino- and evoked from the 
lowest sinks of atheism and debauchery, a thousand 
monsters such as Robespiere, Danton and Marat. Let 
Napoleon speak from the mountains and plains of 
Spain, Germany and Italy — from the burning sands 
of Egypt and snows of Russia. Let the feeble voices 
of Tahiti and Algeria tell by what spirit France is 
animated at the present moment. Will the history of 
magnanimous and Christian Britain — the self-styled 
" Mistress of the seas," on u whose dominion the sun 
never sets, " — reverse our declaration? "What say 
suffering Ireland, and idol-besotted and imbecile In- 
dia ? What says China, even under the stupefying 
influence of the drug forced upon her by British 
cannon ? What say the records of England's Colonies 
on the shores of North America ; and especially, the 



46 selfishness; 



old Thirteen — now United States — previous to and 
during the arduous struggle for independence and 
liberty ? Was the Declaration of July 4th, 1776, a 
libel ? — or did Selfishness prompt to all the acts enu- 
merated and condemned therein, as the instrument 
itself avouches % 

In regard to the nations of the ]N~ew "World, it may 
be observed, that their origin is of too recent a date 
to afford numerous examples illustrative of our sub- 
ject ; and the voice of history is yet to pronounce 
its verdict. 

But to say the least, our treatment of the Aborig- 
inees, and the J^egro race, are no proofs of dis- 
interested benevolence. In the acquisition of territory 
and in our covetous longings after Cuba, there is 
more of self than can be justified by the law of self- 
preservation. The brief history of the Mexican and 
other southern Republics, is sufficiently prolific of 
examples of national Selfishness. Their frequent po- 
litical changes, their intestine broils, and wars with 
one another, abundantly testify that supreme love of 
self lias lost nothing of its strength and activity, by a 
transfer to this continent, or by investing itself in the 
robes of republican simplicity. 

It is scarcely necessary, in our brief review, to 
allude particularly to the Asiatic nations, and it 
must suffice, for the sake of brevity, to say that 
Assyria, Babylon and Persia, in their conquest and 



NATIONAL. 47 



oppression of other nations ; that China, the self- 
denominated " Celestial Empire, in her contempt 
and treatment of the outside barbarians;" and Japan, 
in her exclusiveness, clearly demonstrate that the 
same original taint of our fallen nature reigns in the 
East, as in the West, the North, and the South. 
Turkey is illustrious for her selfish bigotry, intoler- 
ance and cruelty, towards her Christian subjects, 
and all other believers in the Cross. And lastly, 
Africa too, utters not only a self-accusing voice in 
the histories of Egypt, Carthage and the Barbary 
Powers, but a voice of condemnation, louder than 
that of the enraged lion or she-bear, robbed of her 
whelps, that makes the blush of shame mantle on the 
cheeks of Europe and America, as she indignantly 
points to the slave ship, heavily freighted with her 
manacled and groaning children, and to the millions 
in hopeless bondage in the Islands, and on the Con- 
tinent of America. Selfishness originates the pre- 
datory excursions of her native tribes, sells the cap- 
tives to the piratical slave trader, begets the horrors 
of the "middle passage," and lands the emaciated 
and heart-broken victims in the "house of bondage." 
This dark picture is somewhat relieved, yet at the 
same time rendered more distinct, by the cheering 
and hopeful light that emanates from, at least, one 
combined act of modern nations. We allude to the 
denunciation of the horrible traffic in slaves, by 



4S selfishness; 

Great Britain, the United States and other Powera ; 
and their continued efforts for its final extinction. 
Our rejoicing over this act would he complete, were 
it not for the rememhrance, that in the case of 
Britain, it was performed with hesitation and not 
till after the ardent and long continued pleadings of 
such noble and' philanthropic spirits as Clarkson, 
Sharpe and Wilberforce ; and, as respects the United 
States, for the fact, that while the left hand is 
raised in opposition to the trade from Africa, the 
right hand confirms and perpetuates the bondage of 
its unhappy victims in former years. 

Relief and hope are also obtained from individual 
and associated examples of patriotism and benevo- 
lence that have a national aspect and bearing, such 
as those of the Howards and "Wilbcrforces of Eng- 
land, together with the spirit and efforts of her 
Bible, Tract and Missionary societies — such too as 
that of our own Washington and his compatriots, 
and of Our institutions of Christian benevolence, which 
have so closely followed those of the Mother country, 
and in some instances taken the lead, as in the 
Temperance reform. And such with emphasis as 
individual examples, in the case of Sweden and 
England, are those of a Lind and Nightingale; — the 
former, the world-renowned and world-beloved Queen 
of song and benevolence, who, though of Sweden, is 
not exclusively a Swede, she is the world's charmer. 



NATIONAL. 49 



Her loving spirit has made her a cosmopolite, and 
her charitable acts have irradiated with smiles the 
face of humanity itself, and allied her with the 
benevolent inhabitants of heavenly spheres. The 
latter, the queen of sympathy and love, who forsook 
the endearments of home, that in a far off land she 
might assuage the sufferings of the sick and wounded, 
and pour the consolation of the Christian faith into 
the ears of the dying. Noble Sisters ! your names 
will be immortal. May thousands arise in future 
generations not only to call you blessed, but to tread 
in your shining footsteps ! 

The above exceptions to the spirit of Selfishness, 
reflect an unfading lustre on the nations that pro- 
duced them ; and contribute much to qualify the 
condemnation that national Selfishness so justly 
merits. #> 

Selfishness, from the commencement of national 
existence, has almost invariably distinguished kings 
and arbitrary monarchs of every grade ; and has not 
been wanting in rulers of limited power and con- 
stitutional origin. The love of arbitrary power, and 
power in all its forms, is innate with depraved man. 
But that love springs from, and is supported by, the 
supreme love of self. It is one of the streams that 
flow from the same polluted fountain ; and in fact, 
but another aspect of the same distorted form. The 
pleas that are frequently, and indeed generally, put 
3 



50 BBLFISHM 



forth in justification of die grasping and retention of 

sovereign rule, are hollow in the extreme. The 
specious, probably, and the one most confidently 
relied upon, is that of "Divine right." But those who 
advance this idea as an argument, cannot surely be 
ignorant of the truth, that the righteous Sovereign 
of all worlds has, neither in reason nor revelation, 
sanctioned arbitrary governments as such ; and that 
though all governments have the Divine approbation, 
yet they possess it only so far as they are founded in 
equity, and administered in justice, for the general 
good. 

The assumption of " Divine right" for the exercise 
of unjust and tyrannical power, is a mere pretence, 
fabricated for the purpose of imposing on the ignor- 
ant and credulous, and to bind fast the galling chains 
of slavey. Did not Selfishness oppose, rulers would 
be anxious to employ all practicable means of in- 
creasing the intelligence, and elevating the moral 
character of the people, and would ever be ready 
and joyful to share with them the cares and responsi- 
bilities of government. But the fact is almost uni- 
versally the reverse. The anxiety of arbitrary rulers 
ever has been to keep the people in ignorance of 
their rights, and to obstruct them in the acquisition 
of them whenever they make the attempt 

The possession and exercise of arbitrary and selfish 
power increases its virulence, just as the indulgence 



NATIONAL. 51 



of any other vicious passion adds to its force ; and 
this will suffice to explain the fact, that this power is 
so reluctantly relinquished, and that those, from 
whom it has been wrested, are so eager to resume it 
when opportunity offers ; and even hesitate not to put 
in operation the most cruel measures to eradicate the 
seeds of liberty and philanthropy from the national 
mind. If the appeal be made to reason or revelation, 
instead of establishing the "Divine right" of abso- 
lute monarchy, the argument will look in the con- 
trary direction. The first governments instituted by 
man were Republics ; or, at least, the republican ele- 
ment was largely infused into the patriarchal and 
kingly forms of remote antiquity. The people not 
unfreqently reversed the decisions of their rulers, 
who seemed to think it no violation of their rights, or 
dishonour to their dignity to submit to the popular 
will. Not to mention other nations, this is true in 
reference to the Israelites, as well under monarchical 
rule as during the existence of the Theocracy, which 
was probably the first form of government directly 
instituted by the Almighty. 

If rulers believed that their power rested on " Di- 
vine right," would they not exercise that power in 
obedience to Divine will, and for the good of their 
subjects? or do they assert, that God has given them 
a right to do iniquity and practice oppression, and 



52 selfishness; 



that he has withheld from the suffering people the 
right to resist or complain ? 

The fact that power has been, and is, so generally 
exercised in opposition to God's will and to the injury 
of man, clearly proves that arbitrary sovereigns do 
not, in reality, regard themselves as having received 
their power from the " King of kings," or as being 
under any obligation, as his stewards, to wield it in 
subserviency to his purposes and commands. 

Their reluctance, too, to divide their power with 
the people, and their promptness to seize every occa- 
sion of regaining it when wrested from them, reveal 
the fact, that Selfishness, not zeal for the honour ot 
God, is the paramount feeling of their minds. 

It is unnecessary to attempt to strengthen the posi- 
tion assumed, or establish the conclusion just drawn, 
by a specification of examples of Selfishness in the 
rulers of this world. The history of nations is rife 
with humiliating and heart-rending exhibitions of 
this nature ; and those who are at all acquainted with 
human affairs, can readily supply the omission from 
history's ample store. Besides, what has been 
already said in the former part of this chapter, will 
equally apply to the rulers of those nations whose 
acts have been considered ; for rulers are primarily 
and personally responsible for those measures which 
become national by being acquiesced in, and sus- 



NATIONAL. 53 



tained by the nation whose representatives and agents 
they are. 

The great difficulty in regard to examples to suit 
our purpose is, not to find a sufficient number of 
appropriate ones of a selfish character in the high 
places of the earth, but to decide which to select 
from the almost endless list that presents itself. 
Alas ! that it should be so ; but there are rare instan- 
ces of an opposite description ; and it may be said of 
them with truth, as of angels' visits, " they are few 
and far between." 

That wars of aggression and conquest have gener- 
ally had their origin in national Selfishness, no one 
will be disposed to deny. The lust after power, 
aggrandisement and wealth, has ever induced some 
nations to invade the territories and trample on the 
rights of unoffending and weaker nations. Some 
specious pretext may indeed generally be alledged in 
justification of attack ; but when weighed in the 
balances of truth and justice, it will be found vastly 
deficient in reality and importance, if indeed it is 
possessed of a particle of either. When nations are 
influenced by the spirit of martial glory, the desire 
to extend their dominion, or to fill their coffers with 
the wealth of others, the first occasion is promptly 
and greedily seized to unsheath the sword, and let 
slip the dogs of war, to shed the .blood and devour 
the substance of one another. 



5-i selfishness; 



When national disputes arise, as they necessarily 
must while human nature is so sinful and imperfect, 
reason and philosophy would dictate a resort to 
friendly negotiation and arbitration to settle the dif- 
ficulties ; and these peaceful measures would scarcely 
ever fail, did not Selfishness or pride in one or both 
of the parties exist. Were every nation as anxious 
to abstain from injuring the welfare of others as it is 
to advance its own, each would learn and practice 
war no more ; swords would soon be beaten into 
plough-shares, and spears into pruning hooks, and 
universal and perpetual peace pervade and bless the 
earth. 

That great and permanent good sometimes, yea, 
frequently results from national conflicts, affords no 
justification of the Selfishness that generally excites 
them, and no alleviation of the woeful scenes by 
which they are accompanied, even should a door of 
freer ingress be opened thereby for the Gospel of 
peace, as recently in the case of China. This is a 
part of His wonderful workings, who brings good out 
of evil, light out of darkness ; who makes the wrath 
of man to praise him, and the remainder of wrath 
restrains. War, in itself considered, is " evil, only 
evil, and that continually." In commercial regula- 
tions as to themselves, in trade and diplomatic inter- 
course with others, nations generally give most 
palpable evidence that Selfishness is the presiding 



NATIONAL. 55 



genius in their councils and measures. What unre- 
mitting exertions are made, not only to secure advan- 
tages to themselves, but to accomplish this to the in- 
jury of others ! Indeed mutual advantage seems sel- 
dom to have formed a part of any nation's plans when 
treating with* another, except when its own selfish 
purposes cannot otherwise be accomplished. Our 
subject might further be illustrated by a reference to 
other features of national character, but the length of 
this chapter and our proposed limits warn us to desist. 



CHAPTER IV. 



SECTIONAL AND POLITICAL SELFISHNESS. 



Nations divided into Sections. Causes of this. Difference of Origin. 
Conquest. Separate Histories. Grievances. Religion. Selfish- 
ness the real cause. Ambitious Leaders. State of our Union. 
North and South. Political Parties — their Rise and Use. Self- 
interest governs Parties. Party Leaders seek Honour, &c. 
Misrepresentation. Slander. Falsehoods. Hatred. Envy, &c. 
Presidential Elections. 

The same selfish spirit that arrays one nation in 
opposition to the welfare of another, is often found 
as active and virulent in different portions of the 
same nation. Thus we hear of North and South, 
East and West, in reference to one people, united 
under the same form of government, and having the 
same general interests, and every patriotic heart is 
often pained with the violence of party dissensions, 
and with the fear that their animosities will terminate 
in final alienation and civil bloodshed. 

This state of things may arise from various subor- 

3* 5T 



58 selfishness; 



dinate causes. In some nations each of the sectional 
portions may, at a former period, have formed a dis- 
tinct people of different origin, and for a longtime 
under its own government and laws. One or more 
of these may have been subdued by force of arms by 
another, or otherwise annexed. But however the 
parts may have been united, whether willingly or 
unwillingly, or whatever may be the manifest conve- 
nience and advantage of such union, it is seldom 
found, that a complete amalgamation of feeling and 
interest has ensued. Their separate histories still 
keep their former nationalities before the mind, and 
there are not wanting multitudes of ambitions and 
restless spirits who, in the hope of personal advan- 
tage to be derived therefrom, cease not to foment 
traditional animosities, and loudly demand a restora- 
tion to the former position. Real or imaginary griev- 
ances are magnified, and every evil endured is uni- 
formly attributed to the misgovernment or opposition 
of the ruling power. Neither indolence nor improvi- 
dence is sufficient to account for poverty and suffer- 
ing, but every woe, personal and general, i- declared 
to be the necessary result of the hated union. 

Difference of religious sentiment and practice tends 
greatly to augment and perpetuate the general ill- 
will and discontent, and bigotry blinds the mind, to 
the inevitable consequences of ignorance and super- 
stition. Should there even be a marked difference in 



SECTIONAL. 59 



the inhabitants of the same district, both in character 
and prosperity, that difference, if it be at all confessed, 
will be ascribed to any other than the right cause. 

To what does truth oblige us to trace all this? 
Primarily, to national Selfishness ; and next and 
efficiently, to selfish and ambitious agitators, who 
have political schemes to be furthered and personal 
advantage to be gained, by keeping alive the fires of 
envy and hate, or by fanning the flames of civil com- 
motion. Agitators are seldom, if ever, true patriots ; 
and fierce party leaders are to be suspected of having 
some personal advantage in view. True patriotism 
waits for a clear call of Providence before it proceeds 
to action, and is distinguished alike for self-denial and 
perseverance. 

Our own happy union, if we may believe the de- 
clarations of selfish politicians, has, more than once, 
been endangered by sectional differences and interests. 
The North and the South have been arrayed in vio- 
lent opposition, which it has taken all the wisdom 
and patriotism of our best men to overcome. 

In every civilized community, and especially in 
those that have adopted a mixed or popular form 
of government, parties will necessarily arise who take 
different and frequently opposite views of constitu- 
tional questions, and of the measures best calculated 
to promote the public good. This is not surprising 
when we take into consideration the limited nature of 



60 SELFISHNESS 



man's faculties, and the imperfection of his powers 
of reason and judgment. It is in a great measure un- 
avoidable, and is, in many ways, productive of great 
national benefit ; for the different parties watch each 
other with eagle eyes, and are not dull in discovering 
or slow in proclaiming, any mistakes in judgment or 
evil consequences in the doings of their opponents. 
Thus, constitutional principles are guarded and 
strengthened, and at last established ; and enact- 
ments, clearly inimical to the general welfare, are 
the sooner abrogated and reversed at the demand of 
the public voice. 

Politicians, who take opposite views of the same 
subject, may be equally conscientious in their senti- 
ments and patriotic in their intentions ; and may not 
be fully aware themselves, to what degree they are 
influenced by sectional prejudices and self-interest. 
Is it not obvious to the least thoughtful and observant, 
that the views and politics of a party generally ac- 
cord with their real or supposed self-interest, and that 
mostly of a pecuniary nature ? When do they feel 
themselves compelled, by a love of truth and justice, 
to adopt and sustain measures contrary to their own 
advantage \ A few noble souls there have been, who 
have heroically sacrificed popularity on the altar of 
truth; and have preferred fco be right, rather than to 
occupy the highest posts <>t' public honour and emolu- 
ments ; but such are the exceptions, while the great 



ECTIONAL. 61 



majority of politicians are evidently actuated by 
motives that have their origin in Selfishness. AH 
have not the same specific object in view. Each 
class, great or small, may fix on some attainable 
point, as the ultimatum of their ambition, to reach 
which they spare no labours, and strain every 
nerve. The prime leaders of each party may have 
in view the highest offices and honours within the 
gift of the sovereign authority ; whilst the subordi- 
nates are, from their humble sphere and minor influ- 
ence, limited to a lower range. . 

From the highest places of the national govern- 
ment, down through the civil divisions of states, coun- 
ties and towns, office and its emoluments — either for 
themselves or their friends — are the objects of strife 
with the mass of all party leaders. 

That such is the fact, we have sufficient proof in 
the sweeping removals from office that take place, as 
one or the other party gains the .ascendancy. No 
capacity for official duty or faithfulness in its discharge, 
will, with few exceptions, suffice to retain in his place 
a political opponent ; and hence the adage is generally 
carried out — " to the victors belong the spoils ! " If 
we are warranted in believing any party, then a vast 
amount of misrepresentation is employed for the pur- 
pose of blinding the public mind and perverting its 
judgment. Whence comes this ? Truth disdains it ; 
patriotism requires it not ; humanity blushes at it, 



62 B E L F I S II N E s s ; 



and it can be referred to no other source than the 
supreme love of self. Indeed, to such a degree are 
the acts of each party distorted and condemned by 
the other, that an independent observer might be ex- 
cused for concluding that neither was worthy of the 
least confidence, and that to both or all, the old say- 
ing might be justly applied, "Can any good thing 
come out of Nazareth ?" 

Not content with general misrepresentation of pub- 
lic measures, no sooner is an individual nominated 
for office, than, the pen and tongue of slander are 
busily set to work and continue to labour unremit- 
tingly, so long as there is the most distant prospect 
of success. Passed mistakes and errors are dragged 
from the sanctuary of private life, and thrown broad- 
cast over the length and breadth of the land, and 
made to fly, witli electric speed, to the ends of the 
earth. Even constitutional foibles are distorted and 
magnified into frightful monstrosities, and small acts 
of benevolence themselves, are held up as specimens 
of avaricious meanness. Can political Selfishness 
prompt to a course more disingenuous and unbecom- 
ing, not to say malicious 1 

The evil does not stop here ; from the same autho- 
rity, the declarations of each party, we are assured, 
that almost innumerable falsehoods are industriously 
propagated, with the view of injuring the character 
and blasting the hopes and prospects of opponents. 



SECTIONAL. 63 



It matters not, in reference to our subject, whether 
the declarations are true or false. If true, the con- 
clusion is established ; but if untrue, the testimony 
itself is a malicious lie. It will not extenuate the 
evil to say that the falsehood is unintentional. This 
may indeed be true, in reference to the majority of 
its retailers, but the wholesale fabricators and venders 
of the article can plead no such excuse. Their posi- 
tion enables them to ascertain and register facts, and 
their duty even to their enemies, as well as to the 
public, requires them to tell "the truth, the whole 
truth, and nothing but the truth." In any view of 
the matter, it is Selfishness that prompts to the course 
pursued, both in those who knowingly originate, and 
in those who busily circulate the poisonous fictions. 

Political and personal hatred of each other is the 
legitimate consequence of misrepresentation, slander, 
and falsehood ; and that hatred is found to be in direct 
proportion to the amount of injury willfully inflicted 
by each party on the other. 

This spirit of hate is propagated from father to son, 
from generation to generation, and insinuates itself 
into all the circles of social and civil life. 

Lastly, malicious envy and rancorous spite are 
prominent evils in political life, preying upon the 
spirits of those that cherish them, and shrouding 
with a sickly gloom all surrounding objects. 

Envy withholds just praise from those who merit 



64: SELFISHNESS 



approbation, and greedily gloats over the mistakes 
and misfortunes of its objects, while spite stands 
ready, with drawn sword, to pierce the fallen, and 
trample in the dust a subjected foe. 

Such are some of the moral evils that too com- 
monly flow from political Selfishness, but the task 
would be hopeless to enumerate them all — their name 
is legion, and their nature is to defile and tear in 
pieces the body which they possess and control. 
Who should not blush for his countrymen and trem- 
ble for his country, when he witnesses the scenes fre- 
quently presented in political strife, and especially, 
for months together, once every four years, on the 
eve of a presidential election ? Were such scenes the 
necessary concomitants of popular forms of govern- 
ment, their advocates might well be ashamed to stand 
up in their defence, and monarchists and absolutists 
might be excused for congratulating themselves on 
their happier lot 

But, no! the evil lies in our corrupt and selfish 
nature, not in rational liberty. If there be lesa politi- 
cal strife where freedom is unknown, it docs not 
prove that Selfishness is there extinct, but that it has 
found other channels through which it continues to 
flow as steadily ami destructively as in the domain 
of Republicanism. 



CHAPTEE Y. 

CIVIL SELFISHNESS. 

Evils of Civil and Social Life. Laws for their suppression, yet they 
still exist. Fountain of Evils not reached. Disputes between 
Neighbours and Friends. Difference between "my Ox" and 
"your Ox." Retaliation. Lawsuits. Quarrels among Brethren. 
The Duellists. Violators of the Seventh Commandment. Murder. 
A recent Example. Tale-bearing, Lying, Perjury, and False 
Witnesses. Works of the Flesh. 

The evils that attend and afflict civil and social life 
are many and aggravated, and have, for ages, en- 
gaged the attention of legislators and political econo- 
mists, and called forth the sympathy and labours of 
the philanthropist. To restrain and lessen those evils, 
and if possible to exterminate them, legislators have 
passed the most stringent laws and organized courts 
of justice for their execution. Nevertheless, the evils 
still exist, and will necessarily continue to exist, so 
long as the fountain whence they proceed continues 
to send forth its bitter streams. That fountain has 
hitherto not been reached by legislatures and courts 
of justice, and it is doubtful whether any serious de- 

65 



selfishness; 



signs have been entertained by them for its disco- 
very and exsiccation. All that they have done, or 
seem to have attempted, is to dry up some of the 
streams after they have performed their work of de- 
solation, or to lop off some of the branches of the 
deadly upas, after tens of thousands have been poi- 
soned by its baneful exhalations. The moralist, too, 
has, in a great measure, failed in laying bare the 
source of these evils, and in prescribing any efficient 
remedy or preventive. He has indeed traced them 
to the universal depravity of man's nature. But de- 
pravity is a general term, embracing both the cause 
and effect, and fails to give a definite idea of the mat- 
ter. It is somewhat like ascribing the death of thou- 
sands to the plague or Asiatic cholera, whilst the 
essential and specific nature of both diseases remains 
undiscovered ; or, to use the language of physicians, 
when the cause of disease eludes their investigation, 
it is to attribute the disorder and death of the patient 
to some " lurking mischief,'' whose nature and loca- 
tion they are entirely unable to ascertain. It will not 
suffice for the physician to say that the patient's Buf- 
ferings are the result of disease, lie must be able to 
fix on the organic distemper, in order to be a success- 
ful practitioner. Without a correct knowledge of the 
local derangement he may sometimes perform mar- 
vellous cures, but that will be rather the result of ac- 
cident than of skill. So the moral physician must 



civil. 67 



know under what form depravity primarily and spe- 
cifically manifests itself, that he may effect its exter- 
mination. To apply the preceding remarks to the 
subject in hand, when we say that Selfishness is the 
root and fountain of the social evils that afflict society, 
we give the thing a "local habitation and a name," 
so that each conscientious individual may exclaim, 
" I have found it, I have found it." 

To Selfishness may be traced the disputes and diffi- 
culties that so frequently arise between neighbours, 
and originate bitter and long-continued alienations 
and animosities. Some trifling injury may be done 
by the beasts of one neighbour breaking into the en- 
closure of another. A pettish or angry message by 
the injured party to the other ^s- the consequence, 
and this is succeeded by a reply of similar character. 
Or, if the matter is the subject of a personal inter- 
view, recriminating words will, probably, in nine 
cases out of ten, greatly magnify the evil. Should 
one neighbour go to another with this or a similar 
acknowledgment, "My ox has gored yours, and I 
must remunerate you for the loss," he is received with 
kindness and praised for his honesty. But should he 
say, " Your ox has gored mine, and I demand satis- 
faction," the case is quite reversed, not only as to the 
fact, but also in the feelings of the parties. In the 
former, the announcement is made in a calm and sub- 
dued tone approaching to indifference, and received, 



68 selfishness; 



it may be, by the other, with a polite inclination of 
the head, which seems to say, "Yery well." But in 
the latter case, the information is given with a stern- 
ness approaching to ferocity, and received with a re- 
pulsive look and unbending form that seems to speak 
the language of defiance. And why is it so? Each 
should be as willing and joyful to grant as to receive 
reparation ; and this would be the case, did not the 
love of self immediately arise to inflict a moral 
injury on both, a thousand times greater than the loss 
of a fatted ox. 

On the denial of pecuniary compensation for inju- 
ries sustained, how often is retaliation resorted to, not 
as a measure which conscience can justify on any 
principles, but merely for the gratification of selfish 
revenge. In retaliation, self is seldom satisfied with 
less than four fold, and frequently exceeds that, if it 
recognizes any bounds at all. Thus a double trans- 
gression of the law of love is committed, since it is 
not only " an eye for an eye," and " a tooth lor a 
tooth," which our Lord pronounces wrong, but two 
eyes for one, and all the teeth for one, and the head 
itself in addition! 

Another form in which Selfishness manifests itself 
in almost innumerable instances is, "suits at law." 
Neighbours, and frequently intimate friends, are set 
at variance by some slight circumstance which, in 
itself, is scarcely worthy of serious notice ; but Self 



civil . 69 



ishness magnifies the matter beyond all true propor- 
tions. A personal interview adds oil to the flame of 
resentment already kindled ; and if arbitration is at 
all thought of, it is rejected as unsatisfactory; and 
nothing will appease the demand for vengeance, but a 
reference of the matter to a court of justice, often 
with the declared intention of the party bringing the 
suit to put the defendant to the greatest possible 
trouble and cost. The suit proceeds, and the " glori- 
ous uncertainty of the law," and the quibbles of 
legal advisers, keep the waters of strife in agitation 
for months and years, at the expenditure of much 
valuable time and money, so that the spirits of the 
parties are chafed and maddened towards each other, 
and a flaming firebrand is tossed from family to 
family, whilst the friends and acquaintances of the 
parties kindly take part in the affray, and perform 
the office that Sampson's foxes did to the standing 
corn of the Philistines. "What a vast amount of bit- 
ter feelings is thus generated and indulged ! "What 
slanderous and reproachful words are uttered; and 
what wicked wishes and imprecations are poured into 
the offended ears of the God of peace and love ! 

Even brothers by nature and brethren by grace (at 
least by profession), are not unfrequently caught in 
this hellish snare. Sons of the same parents, and 
members of the same Church, aye, and office bearers 
too in the family of God, are sometimes seen in satanic 



70 sELFisirxEss; 

strife about the mammon of unrighteousness, or a 
small portion of the inheritance left to them by pater- 
nal love. Our pen cannot portray the black and 
dismal shades of such a scene. 

AVho, but the Omniscient One, knows all the heart- 
burnings endured, the spiteful words spoken, the 
quenchings of brotherly love, the family altars ne- 
glected and closets forsaken, or formal prayers arrested 
in their course heavenward, and returned, like molten 
lead, into their guilty bosoms; the Christian ordinances 
desecrated by an irreconcilable spirit ; Christian fel- 
lowship changed into worse than heathenish alienation, 
and still more iniquitous than all this, God's Holy 
Spirit resisted and provoked by the ungodly strife, 
and the body of Christ, the Church, paralyzed and be- 
numbed by the presence of such undutifnl members! ! 
All these evils are commenced and continued under 
the plea of obtaining and supporting right. But the 
futility of the plea is sufficiently apparent, from the 
fact that oftentimes more is voluntarily worse than 
wasted in the litigation than the value of the pro- 
perty involved. Besides, there is an utter disregard 
of the Divine injunction -which forbids brother to go 
to law with brother, and enjoins the patient suffering 
of wrong rather than to commit a breach of charity. 
In seeking our own rights, we must have a paramount 
regard to the rights and authority of God, and to the 
claims of Christianity. But these are set at naught, 



CIVIL. 71 



and pure Selfishness sits sovereign upon the throne of 
the heart, entrenched by the almost impregnable ram- 
parts of pride, and guarded by a host of self's hateful 
progeny. 

Hark ! hark ! ! What report is that which comes 
from yonder retired grove by the side of the majestic 
Hudson? It sounds not like the discharge of the 
sportsman's gun. ~No ! it is the sharp crack of the 
duellist's pistol, announcing that death, with lightning 
speed, has winged his way to the bosom of a friend 
or neighbour, sent by a hand now red with murderous 
blood. It may be that an affectionate and beloved 
husband has been suddenly and unexpectedly snatched 
from the wife of his youth, who, with an agonized 
heart, will bend over the lifeless clay, and soon com- 
mit to the dust the light of her eyes and joy of her 
life, doomed thenceforth to tread her weary pilgrim- 
age alone, under a burden of unavailing woe, which 
none but such as she can know. A parent, too, the 
noble example and well-qualified instructor of his 
offspring, has been torn from the arms of his loved 
ones, and an irreparable loss inflicted on the family 
circle. What heart can conceive the anguish of such 
a widow, and the desolation of such a household ! A 
patriot too, whose counsels have gained and sustained 
his country in many a dark hour and trying emer- 
gency, has fallen, not in honourable warfare or public 
service, but by the hand of a fellow-citizen, a martyr 



72 6ELFISHNESS 



to a barbarous custom, continued and sustained in 
civilized society by a code falsely denominated that 
of " honour." 

Last, but not least, a professor of the religion of the 
meek and lovely Redeemer of man, and an ornament 
of the Church of God, seduced by worldly reasoning, 
has been drawn from the path of duty and the altar 
of devotion, to shed his blood, not as a witness for 
Jesus Christ, but as a victim to the insatiable monster 
of selfish revenge! Thus a lovely and beloved wife 
puts on the untimely and perpetual garments of 
widowhood, children mourn a loss not to be retrieved, 
a nation deplores a faithful patriot and servant igno- 
miniously slain, the Church blushes and puts on sack- 
cloth to see her Saviour's wounds opened and bleed- 
ing afresh. Infidelity sneers and hell triumphs ! I 
At such a scene as this reason stands aghast, and 
anxiously enquires, ""Whose horrid work is that?" 
And what answer can be given, but that Selfishness 
is the fiend that kindled the fires of envy and malice 
in the bosom of him who challenged his friend to the 
field of murderous strife, and whose hand dealt the 
deadly blow ; the fiend, too, whose deceitful pleadings 
allured a noble and Christian spirit into a measure 
which his conscience condemned and his heart ab- 
horred. Honour ! forsooth ! then may thieves and 
devils talk of honour, as well as the willful and de- 
termined duellist. No, it is malice prepense or sheer 



civil. 73 



cowardice. Sinful self lias been wounded, "by a real 
or imaginary insult, and self fears lest the finger of 
ungodly scorn should be pointed, or the reproachful 
epithet bestowed, if the invitation to single combat 
were declined. 

Does he who reluctantly goes to the field of blood, 
merely yield to the right his enemy possesses, to 
call him there ? This cannot be affirmed ; for nei- 
ther reason nor reason's God, ever gave such a right 
for such causes as duellists avow. The alledged right 
is a violation of all right, natural and Divine, and 
owes its origin to supreme love of self, or to some 
other subordinate principle of man's depraved nature. 
True honour prompts a man to risk his own life to 
preserve that of his neighbour ; and a true regard for 
what is right, dictates implicit and universal obe- 
dience to the Divine will. 

All violations of the seventh commandment of the 
Decalogue, are examples of Selfishness of the most 
brutal character. The despoiler of female virtue 
deliberately lays his plans for engaging the affections 
of his victim, and then by an honourable promise, 
made with seeming sincerity and solemnity, but really 
with consummate hypocrisy, succeeds in robbing the 
confiding heart of his deceived one, of a jewel more 
precious than its life's blood; in recompense of 
which, all the material jewels that sparkle on crowns 
of royalty are utterly valueless. 
4 



74 selfishness; 



The toy of an hour is then abandoned to the scorn 
of the world, and too generally driven by shame and 
want to the lowest haunts of vice, there to adminis- 
ter, for a brief season, to indiscriminate lust, and then 
to sink, a loathsome outcast, into an untimely and 
ignominious grave, unwept by her nearest relatives, 
and leaving none behind to call her blessed. The 
"strange woman," too, pursues a similar course of 
selfish gratification, as described by the inspired 
King of Israel in the seventh chapter of the book of 
Proverbs : " For at the window of my house I looked 
through my casement, and beheld among the simple 
ones, I discerned among the youths a young man 
void of understanding, passing through the street 
near her corner ; and he went the way to her house, 
in the twilight, in the evening, in the black and dark 
night. And behold there met him a woman with the 
attire of an harlot, and subtle of heart. She is loud 
and stubborn ; her feet abide not in her house : now 
is she without, now in the streets, and lieth in wait 
at every corner. So she caught him and kissed him, 
and with an impudent lace -aid unto him, I have 
peace offerings with me; this day have I paid my 
vows. Therefore came I forth to meet thee, dili- 
gently to seek thy face, and I have; found thee. I 
have decked my bed with coverings of tapestry, with 
carved works, with fine linen of Egypt. I have per- 
fumed my bed with myrrh, aloes and cinnamon. 



civil. 75 



Come, let us take our fill of love until the morning ; 
let us solace ourselves with loves. For the good 
man is not at home, he is gone a long journey; he 
hath taken a bag of money with him, and will come 
home at the day appointed. With her much fair 
speech she caused him to yield ; with the flattering of 
her lips she forced him. He goeth after her straight- 
way, as an ox goeth to the slaughter, or as a fool to 
the correction of the stocks, till a dart strike through 
his liver, as a bird hasteth to the snare, and knoweth 
not that it is for his life. Hearken unto me now, 
therefore, O ye children, and attend to the words of 
my mouth. Let not thy heart decline to her ways ; 
go not astray in her paths. For she hath cast down 
many wounded; yea, many strong men have been 
slain by her. Her house is the way to hell, going 
down to the chambers of death." 

The Selfishness of adultery is, if possible, still more 
apparent; for the brutal perpetrators not only sin 
against their own and each other's souls, but against 
the souls of their bosom companions, to whom they 
have plighted perpetual love and fidelity at the altar 
of God ; they bring dishonour and woe on innocent 
families, whom they are bound to love and cherish 
with the fondest regard. " The eye also of the adul- 
terer waiteth for the twilight, saying, No eye shall 
see me, and disguiseth his face. In the dark they 
dig through houses, which they had marked for 



76 SELFISH N 1 . B 



themselves in the daytime: they know not the light. 
For the morning is to them as the shadow of death; 
if one know them, they are in the terrors of the 
shadow of death. He is swept as the waters; their 
portion is cursed in the earth." Job 2± : 15-18. 

w, The adulteress will hunt for the precious life. 
Can a man take fire in his bosom, and his clothes not 
be burned? So he that goeth into his neighbour's 
wife, whosoever toucheth her, shall not be innocent. 
Men do not despise a thief, if he steal to satisfy his 
soul when he is hungry. But whoso committeth 
adultery with a woman, lacketh understanding ; he 
that doeth it, destroyeth his own soul. A wound and 
dishonour shall he get ; and his reproach shall not be 
wiped away. For jealousy is the rage of a man; 
therefore he will not spare in the day of vengeance. 
He will not regard any ransom ; neither will he rest 
content, though thou givest many gifts." Prov. 6 : 
27-35. 

To what other depraved passion than the one of 
which we are treating, shall the crime of murder be 
generally attributed? One example will be a fair 
type of the great majority of cases. An individual 
becomes a hired servant in a wealthy and highly 
respected household, in which he is treated with all 
proper confidence and kindness ; to which, however, 
his adamantine heart is utterly insensible. Besides 
himself and fellow servants there are, it may be, but 



CIVIL. 77 



two others composing the family — an aged couple, 
husband and wife, who, for nearly fifty years, have 
together pursued the honourable, " smooth and even 
tenor of their way," and are looking forward to the 
period, as not far distant, when they must pass 
through " the valley of the shadow of death" to the 
world of reunion, love and life eternal. They fondly 
hope that it may be the privilege of one to comfort 
the other in the last trying hour; and that affec- 
tionate children and dear friends may administer to 
the necessities of both, in the last conflict, and receive 
their parting blessing. 

Ebt so, ye aged pilgrims ! The demon of covetous 
Selfishness is at work in the heart of one, in whom, 
perhaps, you have too much confidence, and soon will 
he be prepared for the horrid work to which he is 
impelled. At midnight, when the " deep sleep falleth 
upon man," the ungrateful and selfish wretch enters 
stealthily, and treads his way through the familiar 
dwelling of his aged benefactors. He stands by the 
bedside of the unconscious sleepers, and ere they are 
aware of danger, the fatal weapon has entered the 
loving bosom of the tender wife and mother, and 
after a feeble struggle with the powerful assassin, the 
kind husband and father falls by the same arm, to 
linger a few long hours in the agonies of death. Side 
by side, in the silent chamber of death, the bodies of 
the aged Christians slumber, whilst their selfish and 



78 SELFISHNES8 



cruel murderer hears, with atheistic indifference, the 
sentence of the law, and soon receives the just reward 
of his deed. O, Selfishness, child of the devil, thou 
hast indeed proved thy parentage, and gained thy 
threefold aim ! 

The tale bearer passes from house to house, and for 
the gratification of a selfish feeling, whispers around 
the evil reports that in most cases may have originated 
in misapprehension or malice. The evil is magnified 
in every recital, and probably ends not but in the 
"separation of chief friends" and long-protracted 
enmities, so that the vivid description of the Roman 
poet is fully verified. 

" Rumour — than which no swifter evil lives — 
Waxes by change — by motion strength acquires ; 
First small, through fear, now rears itself on high, 
Walks on the earth and hides its head in clouds. 

****** 
A monster horrible and great, to whom there are 
As many wakeful eyes — strange to be told — 
As many tongues — as many babbling mouths, 
As manj' ears erect, as there are plumes 
Upon its loathsome form. By night it flies 
In midway air, and roars thro' earth's dark shade, 
Nor ever shnts it- eyes in Bweei repose; 
By day sits sentinel <>n highest root', 
Or lofty toVro, and mighty cities frights; 
As firm a friend of falsehood and of wrong 
As messenger of truth." — Yirgil ^Enied 4. 



CIVIL. 79 



It matters not, in most cases, though the reports 
may be founded in truth, since the circulation is gen- 
erally prompted by envious and selfish feelings, and 
hence the justice of the legal adage — " The greater 
the truth, the greater the libel." There may be cases 
where it is proper and necessary to expose the char- 
acter and designs of the wicked, as a safeguard to the 
public good, or a warning to the innocent when they 
are exposed to danger and suffering ; but such cases 
are probably comparatively rare, and when they occur 
should be conducted with the utmost tenderness and 
self-denial. Were this course pursued, the tale bearer's 
avocation would cease, and many a social evil would 
be dried up in its source. 

Of lying, false witnessing, and perjury, it must be 
obvious that Selfishness is the sole origin, and the 
same may be affirmed of other forms of social vice 
that might be enumerated. The liar, to accomplish 
some injury to his neighbour, or procure some unlaw- 
ful advantage to himself, circulates a conscious false- 
hood, and by so doing practically denies the omnisci- 
ence of Jehovah, and braves the terrors of his right- 
eous judgment. 

The perjurer advances a step farther in satanic 
Selfishness and malice, and seeks, by legal forms, to 
establish and perpetuate a lie, while in reality he but 
confirms his own title as a child of the devil and 
enemy of all righteousness. 



80 S E L E T S II N E S S 



These all are the legitimate offspring of Selfishness, 
that Inst of the flesh whose works arc manifest, 
" which are these — Adultery, fornication, nnclean- 
ness, lascivionsness, idolatry, witchcraft, hatred, vari- 
ance, emulations, wrath, strife, seditions, heresies, 
envyings, murders, drunkenness, revellings, and such 
like, of which I tell yon now, as I have also told you 
in time past, that they which do such things shall not 
inherit the Kingdom of God."— Gal. 5 : 19-21. 



CHAPTER YI. 

CONJUGAL AND PARENTAL SELFISHNESS. 

The Division of the Human Race into separate Nations and Families, 
a Divine Appointment, and Proof of Wisdom and Goodness. 
Importance of the Family State. Causes Destructive of Family- 
Peace and Prosperity. Selfishness the Principal Cause. Hus- 
band and Wife. Origin of Conjugal Discord. Selfishness towards 
Children. Excellencies and Faults unduly magnified True and 
False Parental Love. Partialities and Antipathies. Indulgence, 
misnamed "Fondness" and "Kindness," while it is in reality 
Selfish and Cruel. Severity. Chastisement, Deficient or Exces- 
sive — Tender or Harsh. Divine Chastisement our Example. 
Selfishness in the Education of Children at Home and Abroad. 
Rewards. Favouritism. Testamentary Selfishness. 

The division of the human race into nations, was a 
direct result of God's confounding the language of 
the proud Babel builders ; and whilst it was a right- 
eously inflicted judgment on man's impious audacity, 
was also mercifully intended for man's good, by 
acting as a restraint on his evil propensities, and as a 
means to the more speedy subjection and population 
of the earth. 

4* 81 



82 SELFISHNESS 



The subdivision of communities into distinct fami- 
lies is a still more beneficent institution, and bears 
the clearest marks of its Divine origin. It was, in- 
deed, necessarily anterior to all other civil associa- 
tions, and lies at the foundation of the whole. It 
dates from Eden, and if not perfectly developed in 
that blissful place, it was so, soon afterwards, when 
the first human pair felt the delights and assumed the 
responsibilities of parents. 

When the duties of the family state are faithfully 
and constantly discharged, it is, beyond question, the 
most happy condition of social life, and fraught with 
the richest blessings to society. By family discipline 
the individual is trained for social and public duty, 
and qualified to be a blessing and ornament to his 
kind, in whatever sphere he may be called to move. 
On the contrary, if this be neglected, and evil pas- 
sions be indulged and exercised, the family becomes 
as miserable and hurtful as it should and might have 
been the opposite, and is acknowledged to be the most 
prolific source of crime and wretchedness. 

Yarious are the specific causes which mar, and too 
often destroy, the peace, happiness, comfort, and use- 
fulness of domestic life. 

In multitudes of families, poverty and pinching 
want, however induced, prevent much physical and 
mental comfort, and inflict no small degree of abso- 
lute suffering, whilst wealth and luxury, in many 



PARENTAL. 83 



others, are probably attended with as great, if not a 
greater amount of disquietude and pain. 

In great numbers, indulgence and improvidence 
are attended by a long train of evils, whilst avarice 
and penuriousness draw after them followers no less 
numerous and hurtful. A lack of self-respect and 
honourable ambition keep many in the dust, whilst 
pride and sinful emulation are the ruin of thousands. 

But of all the existing causes of domestic infelicity, 
none are so great or so much to be deplored as 
Selfishness ; for it is just that one from which most of 
the others have their origin, and in the absence of 
which they would cease to exist. 

Unless individuals enter the important relation of 
married life with the determination to practice to- 
wards each other constant self-denial, unpleasant feel- 
ings and frequent bickerings, if nothing worse, will 
be apt to ensue, whatever may be the amount of 
tenderness and conjugal love. The angel before 
marriage will ere long be stripped of her robes of in- 
nocence and light, and assume the ordinary garb of 
frail and sinful humanity; and the manly form that 
seemed the very type and personification of nobility, 
purity and generosity, when it stood before the hy- 
meneal altar, will soon be found to enshrine other 
feelings and tendencies besides those of love and con- 
descension. Some trifling circumstance or unimpor- 
tant difference of sentiment or judgment, gives the 



8tt selfishness; 

first occasion tor the developement of the principle 
of Selfishness, which calmly slumbered in the bosom 

during the hopeful period of courtship, and slum- 
bered then, because each party constantly sought and 
rejoiced in the happiness of the other, and felt that 
the practice of self-denial, so far from being a painful 
sacrifice, was fraught with the most exquisite delight. 

But "circumstances alter cases" — and the circum- 
stance that hope is realized in the possession of the be- 
loved object, removes the restraint imposed on self, 
and allows it to exert its primitive strength and tyranny. 
Or to vary the expression, Selfishness, which before 
bad concealed itself under the garb of affection and 
wrought in an amiable mood, may now throw aside 
its assumed disguise, and operate in its own hateful 
nature. This principle shows itself on innumerable 
occasions, in the obstinacy of self-will, the pride of 
opinion and the inveteracy of habit (nature's second 
self), and without the utmost watchfulness and op- 
position, will increase in strength with every exercise 
of its power, until it obtains complete ascendency in 
every thought, word and deed. 

Finally, it will sap the foundations of love, confi- 
dence and respect, one after the other, till some terrible 
explosion may lav in ruins the beautiful fabric of 
domestic love and harmony, and leave little else than 
the broken fragments to tell where once it stood. 

To prove that Selfishness, in one or both par- 



PARENTAL. 85 



ties, is the prime disturber and greatest enemy of 
nuptial bliss, needs only the candid scrutiny of their 
own hearts, by those who have suffered or are now 
suffering under its malignant sway. Is it not this 
which leads one violently to oppose the wishes or will 
of the other without adequate reason ; especially consid- 
ering that before marriage they would have been met 
by a different spirit and found an opposite issue, 
either by being gladly anticipated or promptly grati- 
fied in the moment of expression ? 

The differences of sentiment that existed prior to a 
union for life, formed no obstacle to harmonious in- 
tercourse ; but now they are discussed with unyield- 
ing pertinacity, and diverge the more from every 
attempt to reduce them to a parallel ; and the only 
compromise that can be effected, to preserve the 
peace, is, that each must pursue his and her own wil- 
ful way — the father, to educate the sons according to 
his ideas of right, and the mother to bring up the 
daughters after her own fashion. A little mutual 
forbearance and honest search for truth would proba- 
bly have conducted them to the harbour of concord ; 
but the demon of Selfishness has been evoked, which 
rules the storm and heeds not the voice which says, 
"Peace, be still." 

Habits, which were once charitably tolerated, or 
even were thought to give a pleasing variety to the 
character of each, are now regarded as so many inex- 



selfishness; 



disable blemishes, and are perpetually commented 
on as proofs of deficient intelligence, refinement or 
taste. 

The deductions of reason or conscientious convic- 
tions may indeed be assigned by each for a persever- 
ance in their unhappy differences and contentions; 
but whatever motives or reasons may be alledged, 
Selfishness will be found, on close examination, to be 
the groundwork of the whole, or at least, to present 
an insuperable barrier against their amicable adjust- 
ment. 

In their treatment of their offspring, as well as of 
each other, parents, more frequently than they are 
probably aware, act under the promptings of a 
selfish spirit. Even parental love, without which 
life would be given in vain, or worse than in vain, 
may be deeply imbued with the spirit of self, not 
only as an instinct of our sentient nature, which we 
share with the irrational animals, but also as a prin- 
ciple of action which should submit to the control of 
reason and truth, and be ever exercised for the best 
good of its objects. What, but Selfishness, magnifies 
beyond proper bounds, in the eyes of parents, the 
beauties, talents and acquirements of their children, 
and, at the same time, makes them blind to their 
opposite defects? Is it not because they are tiikik 
children, that they see in them what they cannot dis- 



PARENTAL. 87 



cern in others, though much their superiors in all 
respects ? 

If not entirely blind to their children's faults, yet 
their self-love is immediately offended should a neigh- 
bour or acquaintance discover the same faults and 
speak of them in the most friendly manner ; though 
they themselves have angrily reproved them many 
" times a day. True parental love is distinguished 
from the selfish in this, that the former, if it sees, as 
it must and will, commendable points in the physical 
and moral character of children, rather seeks to con- 
ceal them, especially from their possessors, whilst, at 
the same time, it ardently and perseveringly aims at 
their cultivation, as well as to supply every deficiency 
and eradicate every evil propensity ; but the latter 
loudly proclaims and proudly parades every amiable 
disposition and splendid acquirement, even in the 
presence of the children; and, on the contrary, glaring 
faults are extenuated and evil passions excused, with- 
out a well directed effort to amend the one or subdue 
the other. 

The unreasonable and unjust partiality which one 
or both parents frequently exercise towards one 
child to the injury of the rest, is not always, perhaps 
seldom, owing to any superiority of that child, above 
others, in form, temper, behaviour or attainments, 
but takes its rise from something in the parents them- 
selves ; and that something, if it be not pure Selfish- 



88 B B L F 1 8 II X E s s ; 



Itself, is closely allied thereto. A silly assertion, 
in the form of prophecy, may have been verified at 
the birth of the favoured one, and thenceforth the 
strength of parental feeling, we cannot call it love, is 
concentrated on the little interpreter of dreams or 
unconscious fulfiller of predictions ; and this feeling 
knows no abatement in after life, whatever may be 
the career or position of the idolized object. 

In the same way, a wicked antipathy against one 
or more of the children is indulged from their en- 
trance into the world, and ceases not its baneful in- 
fluence until the parent's heart is still in death. Nor 
is that the end of the evil; the partiality and antipa- 
thy have wrought their appropriate work in the 
bosoms of brothers and sisters ; and if they have not 
entirely dried up the fountain of kindred affection, 
have thrown therein the bitter roots of envy, jealousy 
and strife, and spoiled the sweet streams of fraternal 
and sisterly love. The evil, moreover, is often 
greatly augmented by the partial and selfish parent's 
speaking, in bitter and unfeeling term-, to one child 
of the imperfections or faults of another; thus be- 
coming a tale-bearer of the most odious stamp, and 
perpetuating whatever alienation of feeling may have 
existed. Oh! Selfishness, th<>u polluter of parental 
hearts, thou destroyer of domestic peace and love, 
can thy envenomed presence effect a more lamenta- 



PARENTAL. 89 



ble ill, or thy poisonous fang inflict a more deadly 
plague ? 

Parents also selfishly sin in the improper and un- 
timely indulgence of their children, and especially of 
the favourite. We say improper, because all indul- 
gence is not necessarily wrong. There may be and 
are frequent occasions, when the wishes and desires 
of a child should be gratified, though it may cost the 
parent a trifling sacrifice. When the object or 
pleasure desired is innocent, or may furnish occasion 
for instruction, warning or profit, it would be wrong 
to deny it, if in the parent's power conscientiously to 
do otherwise. But to indulge children, however 
young they may be, and insensible of the wrong, in 
the wanton destruction of playthings, books or other 
property, is to cherish in them a willful, extravagant 
and pernicious disposition, which may lay the foun- 
dation of much future suffering in them, and bring 
the grey hairs of parents with sorrow to the grave. 
It is still more wicked and ruinous, to allow children 
of riper age to gratify their corrupt propensities in 
pursuits and pleasures which are positively improper 
and sinful. 

Yet, this is positively done, not only by those 
parents who pay little or no regard to moral and 
religious principles, either in themselves or their off- 
spring, but also by such as possess genuine piety, and 
feel religion to be the one thing needful for them- 



90 selfishness; 



selves and their families. Alas! they consider not 
what they do, and know not how soon, what God 
said to the too indulgent Eli, may be applicable to 
themselves: "I will judge his house forever, for the 
iniquity which he knoweth; because his sons made 
themselves vile, and he restrained them not." 

Indulgence may be untimely, as well as essentially 
wrong. What would be innocent and beneficial on 
other days of the week, would be sinful and therefore 
injurious on the Sabbath day ; that which might be 
proper in seasons of joy and prosperity, would be 
highly improper in times of adversity and sorrow ; 
and that which might prove harmless at one period 
of life, might nevertheless be fraught with fatal in- 
jury at another. But we cannot further specify, 
since the occasions and subjects are very numerous 
on which the desire for gratification manifests itself 
in the family circle. Parents have indeed a difficult 
task before them in this part of their duty, and one 
that requires nice discrimination and wisdom from 
above, that they may avoid the dangers that lurk on 
either hand. 

The improper indulgence of which we have been 
speaking, is very generally regarded and adduced 
as a commendable trait in parental character, because 
it is called by the name of "fondness" or some syn- 
onymous term, expressive of tender regard; while, 
in reality, it is the extreme of cruelty, since nothing 



PARENTAL. 91 



can be more hard-hearted in parents, than to cherish 
evil principles and implant and cultivate corrupt 
habits in the souls and lives of their children. It is 
admitted that the fond parents do not design to be 
cruel, but intend the very reverse ; and yet, the 
result is the same as though they acted from a deep 
laid and refined plan to destroy the happiness of their 
children for life. An enemy, were they in his power, 
could not adopt wiser means of accomplishing their 
ruin, than to gratify every childish whim, humour 
every wayward fancy, throw the reigns on the neck 
of every youthful lust, and let them feel no more 
restraint than the wild ass of the desert, "who 
scorneth the multitude of the city, neither regardeth 
the crying of the driver." 

To the judgment, that improper indulgence springs 
from Selfishness, the parent may be inclined to 
demur; and if so, let the motives be candidly scru- 
tinized, and then say, whether the judgment should 
not stand as one of truth and justice. 

A little child goes to its mother with the request 
that it may have or do a certain thing, which, for 
some reason, or it may be none at all, the mother de- 
nies. But the little pleader, having already learned 
from former instances the meaning of the adage, 
"Perseverance conquers all things," continues pre- 
ferring its request, nntil the mother, somewhat vexed 
with its importunity, yields to the demand. Was it 



92 selfishness; 



not to rid herself of the uneasy hesetment that she 
changed her purpose, and by so doing impaired the 
confidence of the child in her judgment or veracity? 
Or in other words, was it not a selfish consideration 
principally that influenced her mind in opposition to 
duty ? 

In the case also of a cheerful and prompt indul- 
gence of an improper desire, it is done because it 
would give the parent pain to refuse, although con- 
scious, at the same time, that a refusal should be 
given. 

True affection induces parents to suffer pain them- 
selves, rather than inflict an injury on a young and 
susceptible mind ; but selfish love cannot bear to say 
" nay," and is soon overcome by the tears or impor- 
tunities of the object of this spurious kindness. 

On the other hand, parents may err by treating 
their children with too much severity, and requiring 
from them more instances of self-denial than are rea- 
sonable or proper. They may disgust and sour the 
feelings of their children by avaricious parsimony or 
monkish asceticism, and render even virtue and reli- 
gion themselves unlovely to their minds, by represent- 
ing all youthful pleasures and amusements to be essen- 
tially sinful and inconsistent with the claims of 
morality and piety. Many a son has been made a 
spendthrift or a rake by a miserly or over-righteous 
father; and many a daughter, a votary of fashion and 



PARENTAL. 93 



vanity by the rigid plainness and prudery of a mother. 
But avarice is Selfishness in one of the worst of its 
innumerable forms; and nothing, so much as self- 
righteousness, (that is to say, Selfishness,) prompts 
any one to over-act the part of virtue and religion. 

The Word of God says — " Fathers, provoke not 
your children to anger, lest they be discouraged." 
The provocation here forbidden is undoubtedly that 
excited by unreasonable severity and restraint ; and 
the discouragement which parents are cautioned not 
to inflict, is that want of energy and that depression 
of spirit which are almost the necessary result of 
harsh treatment. In the deficiency or excess of pro- 
per chastisement for their children's willful faults and 
errors, parents are too generally actuated by a selfish 
spirit; and it is impossible to decide to which ex- 
treme Selfishness is the more inclined, "or in which it 
is followed by the greater evil. That correction is 
generally needed, and that love requires it to be 
timely and properly administered, are propositions 
that none will be inclined to dispute, who believe in 
the depravity of human nature, or know any thing 
of the frowardness of childhood and youth. 

Reason and common sense urge to the duty, and a 
higher authority than either or both hath said, " He 
that spareth the rod, hateth his son ; but he that 
loveth him, chasteneth him betimes." Here the spar- 
ing of the rod is ascribed to hatred itself; not that the 



94 SELFISHNESS 



parent actually hates his son, but because the result 
of the parent's conduct is as ruinous to the child as 
hatred could wish or devise, according to the well- 
known adage — "Spare the rod, and spoil the child." 
It is not, then, true affection for children, and dutiful 
regard for their real welfare, which inclines parents to 
withhold needed and proper correction, and the utmost 
that charity itself can say in extenuation of this sin 
of omission is, that in sparing the rod, a paramount 
regard is had for the parent's own feelings — he spares 
the rod to spare himself, and omits the duty, to save 
himself the pain or trouble of its faithful discharge. 
Again ; if discipline be frequently administered, it is 
often from selfish feelings, faulty, in both degree and 
manner. Sufficient discrimination is not exercised in 
reference to the nature of the acts themselves, or to 
the amount of guilt that may attach to filial disobe- 
dience or delinquencies. A comparatively trifling 
offence receives a punishment out of all just propor- 
tion to the fault committed, or a grievous and willful 
sin may be suffered to pass unreproved, or be dis- 
missed with the mildest rebuke. 

In the former case, the parent's temper may be 
soured and irritated by some occurrence altogether 
disconnected with his child, and on the first occasion 
he pours the bitterness of his heart on the head of 
his son, and gives vent to angry expressions, that 
were in reality called forth by some other offender 



PARENTAL. 95 



than the one before him. In the latter case, the 
parent may be in one of his pleasant and amiable 
moods ; some prosperous event in business may have 
fulfilled his expectations and gratified his desires ; 
and he is disposed to see all things in the light of the 
sun that shines on himself, and even to laugh at acts 
of filial disobedience and mischief as evidences of 
precocious talent, or mere outbreaking^ of youthful 
spirit or sprightliness. In both cases, who does not 
see that the feeling which predominates is self, that 
can so easily magnify or diminish objects, as they 
may be agreeable or disagreeable to its own nature 
and operation. 

In administering reproof or inflicting chastisement, 
manner is as important as matter. Indeed, a proper 
manner is essential to both, if they are intended and 
expected to produce a complete and beneficial effect. 

If the manner be unnecessarily severe, the very 
nature of the discipline is changed ; reproof then 
becomes vituperation and abuse, and punishment is 
transformed into barbarity. 

It need not be said, how often reproof is given with 
irritated feelings and in angry tones ; nay, how seldom 
it is bestowed in any other way. Some parents seem 
incapable for the task, unless vexation comes to their 
assistance. Hence the vengeful look and reproachful 
words, that, in innumerable instances are the insepara- 
ble accompaniments of any attempts to use the rod 



00 SELFISHNESS 



of correction ; and hence, parents frequently as richly 
deserve chastisement for the manner of inflicting 
punishment, as their children do for furnishing the 
occasion that called for it. 

Others reprove and correct in such a careless and 
uninterested manner, that their children can scarcely 
believe them to be in earnest, and are almost war- 
ranted in the conclusion that the parent regards the 
fault as no fault at all, or, at least, as one of so venial 
a character that it might have been suffered to pass 
without observation or remark. 

In all such cases as the above, Selfishness acts a 
prominent part. Unjustifiable anger is of a purely 
selfish character; and no injustice is done to mis- 
taken fondness and undue leniency, by including 
them in the same condemnation. In God's govern- 
ment of his rational and spiritual offspring, there is 
neither unjust severity nor overweening tenderness, 
and therefore it is free from the charge of Selfishness. 
He chastises those he loves, when they need it ; and 
always for their greatest good, as well as for his 
glory, without the exercise of those selfish feelings 
with which man's bosom is polluted. 

"Whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth ; further- 
more, we have had fathers of our flesh which cor- 
rected us, and we gave them reverence ; shall we 
not much rather be in subjection unto the Father of 



PARENTAL. 97 



spirits and live ? For they, verily chastened us after 
their own pleasure, but he for our profit, that we 
might be partakers of his holiness." Heb. 12 : 6, 9, 10. 

The Divine government is a pattern to which that 
of parents should be conformed, for it is written: 
" Be ye perfect, as your heavenly Father is perfect ;" 
but, to make any approach whatever towards such 
perfection, self-indulgence must be renounced, and 
parents must chastise, not for their own pleasure or 
for the gratification of angry feelings, but for the 
profit of their children. 

We remark, in passing, that the term " rod" in the 
the foregoing paragraphs, has been used, not in its 
literal and material meaning, but in its metaphorical 
and moral sense. The use of the literal rod has, in 
intelligent and refined households, been almost en- 
tirely dispensed with, and it were best to be so, if its 
banishment from the family circle were always fol- 
lowed by the introduction of the superior force of 
mild reasoning, and ardent Christian instruction and 
prayer. But to expel the one, and make no use of 
the other, is to inflict a double injury on those who, 
if left to themselves, frequently go to ruin, and "bring- 
both father and mother to shame." In the education 
of children, parents too generally inculcate and foster 
the principles of Selfishness. By education, as here 
used, is meant, not merely the instruction which it 
is the business of schools and seminaries of learning 
5 



98 selfishness; 



to impart, but, according to the original meaning of 
the term, the whole system of " bringing up," till the 
period when the youth legally becomes a man, and 
may rightfully direct his own actions, and assume the 
responsibilities of manhood. It embraces the whole 
period of minority, commencing with the first dawn 
of reason, if not before, and continues its uninter- 
rupted course until authoritative control gives place 
to mere friendly advice and parental admonition. 
During this period the foundation of future character 
is generally laid, and those principles are imbibed 
which will constitute the springs of action to the close 
of life. Circumstances may somewhat modify their 
influence, and, if evil, religion may in a degree re- 
strain them, but generally speaking, there they are, 
wrought into the very structure of the mind and 
heart, defying alike the changes of time, the power 
of religion, and the approaching realities of eternity. 

The period of education is consequently an incon- 
ceivably important one, and parents should be fully 
apprised of, and take into serious consideration, the 
permanency of the impressions which their conduct 
and training cannot fail to make on the susceptible 
minds of their children. 

The work of education is effected both by example 
and precept. Long before the parent may judge it 
expedient to communicate oral instruction, the train- 
ing of the little one has commenced and made rapid 



PARENTAL. 99 



progress, for it has had two living examples at least, 
(and in most cases more), constantly before its eyes, 
and from the nature of its position, those examples 
must be possessed of irresistible influence. Every 
look, tone, word, and action of the parent, has made 
an impression on the intellect or heart of the child 
which it is scarcely possible to erase ; and the fact 
should be an abiding and solemn caution to fathers 
and mothers, that evil conduct on their part makes a 
more ready and lasting" stamp on the character of 
their child than good does, because of the predisposi- 
tion of man's nature to that which is sinful. If, then, 
men and women are ever to be what they might and 
should be, if the condition of the world is ever to be 
ameliorated, the groundwork of the desired change 
must be begun in the nursery, by parents setting be- 
fore their children an upright and unselfish example, 
and, with unremitting assiduity, following up the 
same to the end with correct moral and religious in- 
struction. 

The phrases, "Cold as charity," and " A selfish 
world," have long been stereotyped forms of speech 
in all ranks and conditions of society ; and, in answer 
to the question, "Why is it so?" the only correct re- 
ply would be, " Selfishness is the controlling principle 
of man's fallen nature ; it is the first emotion of the 
infantile mind, the first lesson placed before its eyes 
at home, and the most distinct one that it reads in the 



100 selfishness; 

surrounding world." As soon as children are capable 
of understanding language, and comprehending a few 
general ideas, what do they commonly hear from the 
lips of their parents but the language of Selfishness, 
and what emotions do they behold, but such as per- 
fectly harmonize with their theme ? 

The father talks of his business affairs in a selfish 
manner, and of money making as the chief aim and 
great business of life ; and the mother discourses of 
her shopping, dresses and visits, of her pleasures and 
mortifications, as if nothing but what pertained to 
self, was worthy of a moment's consideration. How 
soon are children taught, that "getting on well in 
the world" means "getting wealth," whatever the 
character of the man may be, the means he employs, 
or the business he pursues. 

How generally are sons and daughters, as they 
approach manhood or womanhood, given to under- 
stand, that a "good marriage" is one by which a large 
fortune is acquired or promised, and that "fine pros- 
pects " are those that glitter with gold and diamonds, 
and are decked with fine apparel and splendid fur- 
niture. 

What but Selfishness, in its avaricious type, could 
induce parents to sacrifice the happiness of a child 
for life, by desiring and plotting for him or her a 
wealthy settlement, in utter disregard of the heart's 
emotions, or of the character of the one with whom 



PARENTAL. 101 



they seek to be allied ? while, at the same time, they 
frown indignantly upon, and oppose violently, a union 
which has every ingredient but that of riches, to 
make it blessed. And when consent to what they 
are pleased to regard as an unsuitable match is 
extorted, it is sometimes given with a muttered curse 
and dire imprecation, that the wrath of heaven may 
pursue the disobedient and undutiful pair. These 
are no fancy sketches, but pictures drawn from life ; 
and multitudes of parents will at once recognize them 
as daguerreotyped portraits of themselves. 

Can it be a matter of surprise that charity is as 
cold as an iceberg, or the world selfish, when it is 
considered that they come forth from under such 
tuition ? 

Education, in the common use of the term, is con- 
ducted in the same spirit as that at home. If chil- 
dren at school are incited to diligence and persever- 
ance in study, it is by the presentation of some 
selfish motive. A gilded toy, or splendid article of 
dress is held up, or some sensual gratification pro- 
mised, as a reward for application and superiority in 
learning. The highest premium or first honour in 
the class or school is represented as the proper object 
of effort ; and to secure that, every difficulty must be 
conquered, and every nerve strained to the utmost to 
outstrip all competitors in the ambitious and selfish 
contest. If somewhat higher motives are inculcated, 



102 selfishness; 



they are, nevertheless, of the same character. The 
admiration and applause of their parents and friends, 
to be bestowed on their learning and accomplish- 
ments, are urged upon the young as legitimate objects 
of pursuit and an ample recompense for literary toil. 
Or to mention the ultimate reason generally assigned 
for the propriety of close and continuous application 
to study, the sons are told that their learning and 
talents will enable them to rise and shine in society, 
amass riches in their business or profession, and 
attain to high, if not the highest, posts of honour and 
emoluments in their country ; and the daughters are 
cheered with the suggestion, that their intelligence 
and accomplishments will gain for them the adulation 
of fashionable circles, enable them to command the 
matrimonial market, and secure for them a splendid 
settlement in life. 

In the less wealthy and humbler ranks of society, 
where the ability does not exist to bestow a liberal 
education on all their children, parents frequently 
select a favourite from among them, and on that one, 
to the injury (it may be) of the rest, lavish all their 
means and expend all their anxieties; with no special 
regard to mental endowments or moral qualifications, 
but simply and solely with the view of carrying out 
their partial feelings or elevating themselves by the 
exaltation of their child. In this way many, un- 
questionably, are forced into public life, whose quali- 



PARENTAL. 103 



fi cations are by no means what their station requires; 
and who, instead of being, severally, an ornament 
and support, are a dishonour and burden to the pro- 
fession to which they have been immediately des- 
tined. 

In illustration of parental Selfishness, but one 
more thought shall be presented ; and though, from 
the circumstances of the case, the idea might well 
seem to be unfounded, yet numerous facts establish 
its truth and justice. The partial Selfishness mani- 
fested through life, often follows the parent to the 
grave and like an evil spirit seems to haunt the 
sepulchre of the dead. The testamentary document,, 
by which property, no longer to be retained and 
enjoyed, is distributed to surviving children and 
friends, bears ample testimony, that, up to the latest 
hour of life, the spirit of Selfishness was not extinct 
or impaired, however other passions may have yield- 
ed to the influence of time or the approach of eter- 
nity. Property has been retained as long as there 
was power to grasp it, and only surrendered and 
unequally distributed when death forced the sur- 
render and called the former possessor to the bar of 
God. True parental love would suggest the duty 
and advantage of aiding children according to their 
need and to the extent of the parent's ability, when 
such aid would accomplish the most good and be 
most gratefully received ; but, under the promptings 



104 SELFISHNESS. 



of avaricious Selfishness, the boon is withheld until 
the time, when, instead of being a blessing, it may 
prove to be a curse, by exciting fraternal discord ; and 
when sweet gratitude itself can be expressed, chiefly, 
by the plated coffin and sculptured monument. 



CHAPTER TIL 



FRATERNAL SELFISHNESS. 



The Title. Design of the Family Circle. Selfishness in Infancy. 
Quarrels in Childhood. "Mine" and "Thine." Children's 
Quarrels short-lived. Children's most difficult Lesson. Self 
sacrifice. Contentions of Early Childhood, the Origin of Future 
Ones. Tale-bearing. Influence of "Wealth and Poverty on 
Brothers and Sisters. Reading the "Will. 



If the title of this chapter, as well as that of the 
preceding one, be not altogether a misnomer, it is at 
least a mournful collocation of words ; and vastly the 
more so, because the facts that necessitate it are of a 
still more lamentable charact r. 

The family circle was designed to be the peculiar 
sphere of love, harmony and peace, whence a cheer- 
ing light might radiate to the extremities of the 
social system ; and when the original purpose is fully 
carried out, there is no more beautiful scene pre- 
sented to the eye of man on earth, and none that ex- 
erts a greater power in purifying and ennobling the 
heart of man. But when its nature is polluted by 

5* 105 



106 selfishness; 



base principles, and its action disturbed by unruly 
passions, it is entirely the reverse of what it ought to 
be ; and among the causes that contribute to convert 
the family into a pandemonium of evil, Selfishness 
will be acknowledged to be the most prevalent and 
deleterious, by all who have the government of chil- 
dren committed to them, or are attentive observers of 
their behaviour. 

The comparatively innocent period of infancy is not 
exempt from its presence. In a variety of ways it 
shows itself in the little nursling as it hangs upon its 
mother's bosom and is supported by her encircling 
arm. Its tiny hand is frequently raised in impotent 
anger and self-will, against the one who cherishes it 
with maternal love and patience ; and when its will 
is controlled by superior power, it gives vent to its 
selfish feelings in tears and outcries. It early shows a 
disposition to appropriate to itself wnatever attracts 
its attention, and is grievously vexed when any 
pleasing object is wrested from its grasp. Thus, the 
mother's first controversy with her darling babe is 
occasioned by the spirit of self, and it proves to be 
but a faint and feeble earnest of future contests of a 
graver and more determined character. The war 
against self-will and Selfishness is rather mild, and 
the conquest more easily obtained, 'so long as the 
strife is confined to mother and one child ; but as 
soon as a third party, in the form of a brother or sis- 



FRATERNAL. 107 



ter, appears on the field of action, it becomes more 
fierce and desperate, and the issue more doubtful. 

The mother's work, and father's too, is then 
doubled ; for they have thenceforth before them the 
difficult task to keep the peace between those, who, 
however unintentionally, are still in reality strongly 
combined to resist their parent's authority and seek 
their own pleasure. 

The quarrels between the two, over their toys and 
pursuits, are frequent and unyielding, and are car- 
ried on, both in word and deed, until a forcible sepa- 
ration gives time for passion to subside, and fraternal 
love to resume its sway for a brief season. 

The disagreement occurs times without number, 
and every repetition seems but to increase the 
violence that attends it, and augment the Selfish- 
ness with which it is conducted. 

The labour of governing such unruly and willful 
agents, goes on increasing in something like arith- 
metical ratio, as one after another is added to the 
number ; as increasing age adds to depravity ; and 
as corporeal and mental expansion serve to develope 
other corrupt propensities besides those already 
brought to view. 

It early becomes absolutely necessary, practically 
to teach brothers and sisters the meaning of the terms 
r 'Mine" and "Thine," and to insist on their show- 
ing a proper respect to each other's rights. But 



108 selfishness; 



though it is easy to make them understand " Mine," 
they are dull of comprehension in reference to 
"Thine-;" and are strongly disposed to change its 
meaning or to substitute the more agreeable term. 
And this dullness of the mind, like that of the bodily 
ear, is apt to increase with advancing age, till it 
terminates in almost complete deafness. 

The frequency of juvenile contentions is somewhat 
relieved by the circumstance that they are mostly 
short-lived and soon give place to reconciliation and 
peace. "Were they as obstinate as they generally are 
in adult age, they would be altogether intolerable, 
and the household, instead of being a type of heaven, 
would be a scene of perpetual discord and woe. 

The most difficult lesson to be taught to children, 
and to be practiced towards each other, is that of 
self-denial ; for it is precisely that one which is di- 
rectly opposed to the predominating principle of 
their corrupt natures. 

In all well trained families, brothers and sisters are 
instructed in the duty and pleasure of making sacri- 
fices of each other's will and gratification for the good 
and happiness of the whole ; but how dull are they 
to comprehend the one, and slow of heart to believe 
the other; or rather, how much opposed to the duty, 
and indifferent to the happiness that would follow its 
performance! If a present of choice fruit be made 
to one, great reluctance is generally felt and exhibited 



FRATERNAL. 109 



to comply with the standing rule, which requires its 
distribution among the rest ; or if there seem to be a 
ready compliance, Selfishness will select the best, or 



retain Benjamin's mess for its own gratification. 
And when the distribution is made by parental im- 
partiality, the younger, insensible to their relative 
standing and just claims, very frequently complain 
that John's or Mary's portion is the largest and best, 
and are seldom satisfied or quieted by being re- 
minded, that the eldest should receive the largest 
portion, and the most obedient and dutiful be re- 
warded with the best. The parent's presence and 
the fear of reproof may prevent or still the clamours ; 
but suppressed envy and jealousy will find expres- 
sion, when they talk over the matter by themselves, 
and in angry tones condemn a father's or mother's 
judgment, and reproach each other. In such familiar 
and apparently trivial occurrences as these, fraternal 
Selfishness begins its destructive career ; and the at- 
tention of all concerned is specially directed towards 
them, from the conviction that they are too much 
overlooked by parents, and not sufficiently understood 
by brothers and sisters, as being the fountain whence 
flow the streams that embitter fraternal intercourse 
in after life, and the spring of that inquisitorial spirit 
which leads relatives of the nearest blood to torture 
each other in selfish revenge, or to compel confor- 
mity to their selfish desires and sentiments. Those 



110 selfishness; 



disputes and contentions which destroy brotherly 
affection in advanced life, and with which the world 
is replete, have likewise their origin, as to spirit at 
least, in early childhood and youth; and in what a 
large proportion of cases is it true that they arise 
from equally trivial causes ? The disputes of child- 
hood are about a toy or a plum, while those of man- 
hood are frequently about some non-essential distinc- 
tion or ceremonial observance, which derives its 
chief importance, in the estimation of its fiery advo- 
cate, from its connection with beloved self. 

One selfish habit, too much tolerated and cherished 
by injudicious parents, is almost universally contracted 
in the family circle. It is that of tale-bearing. 

Edward, unintentionally, hurts Charles, or inflicts 
a blow in anger, and the offended party, unable, it 
may be, to take vengeance himself, runs, with stream- 
ing eyes and bosom heaving with wrath, to pour his 
complaints and accusations into the ears of father or 
mother, in the hope that chastisement will be in- 
flicted. Or Ann goes to her parent with a similar 
complaint against Susan, and having found an atten- 
tive ear and sympathizing spirit in the childish lis- 
tener, they are encouraged to pursue the same course 
on all occasions. The offenders, too, under the in- 
fluence of the same feelings, are keenly on the look- 
out for like occasions, and are not slow or backward 
in the work of retaliation. 



FRATERNAL. Ill 



Tale-bearing is not confined to cases in which per- 
sonal injury is received, but extends to all conceivable 
circumstances in which misconduct or disobedience 
is really or apparently involved ; and what dis- 
closes the Selfishness of the procedure is, that the 
same faults which are promptly told when committed 
by a brother or sister, are as carefully concealed or 
reluctantly confessed when the tale-teller becomes the 
actor. 

That children should, in all cases, conceal the mis- 
conduct of one another from their parents is not as- 
serted or intimated, but when it becomes proper and 
necessary that the fault or delinquency should be 
made known, it ought to be done in the tender spirit 
of fraternal love, and for the benefit of the trans- 
gressor. This, however, is very rarely seen in the 
practice of tale-bearing, whether among children or 
adults, and it is chiefly to expose the origin and mo- 
tive of the habit that the remarks have been made, 
and they might have been entirely spared, without 
much impropriety, if the evil habit were confined to 
the juvenile household or time of minority. But, 
alas ! brothers and sisters too frequently carry it with 
them when they leave the paternal mansion, to in- 
habit separate dwellings and rear families of their 
own. Remarks, confidentially made, (or made, at 
least, without the desire or thought of their being re- 
ported), are carried from one to the other, and, by 



112 



alterations or exaggerations, assume the appearance 
of malice or envy, and are so received, whatever may 
have been the spirit or intention with which they 
were uttered. Perhaps a natural bodily blemish or 
mental infirmity may have been the subject of con- 
versation, and however unworthy of notice such im- 
proper discourse may be, it is sufficient, when re- 
ported, to produce angry feelings and alienation of 
heart in the guiltless possessor of the alledged defect. 

In such transactions Selfishness operates in all three 
of the parties. The one, in commenting on the natu- 
ral defects of the other, tacitly institutes a compari- 
son between them, and would have the hearer to draw 
an inference therefrom as advantageous to him or her- 
self, as detrimental to the other. The intent of the 
whole may be nothing more or less than this: "I 
have given you one half of the contrast, and the other 
half sits before you." The tale-bearer is actuated by 
some selfish consideration or only gratifies a mischief- 
making propensity, and the third party is wounded in 
a lender point, by having his personal appearance 
lightly spoken of, or his mental endowments under- 
rated. 

When the matter of malicious tale-bearing is some 
moral delinquency or grave offence, the evil is greatly 
aggravated, and the Selfishness from which it springs 



the more inexcusable. 

If it be with manifest reluctance and pain that the 



FRATERNAL. 113 



vices and misdeeds of a brother or sister are narrated ; 
if, in the spirit of charity and compassion, their guilt 
be palliated as far as possible ; if forgiveness be ready 
to throw the mantle of oblivion over them, and if 
there be a desire and endeavour to turn the guilty 
one from the error of his way, then must the narrator 
be exonerated from the charge of Selfishness and 
tale-bearing. He is but performing an imperative 
duty, for the same authority that says, " Thou shalt 
not go up and down as a tale-bearer among thy peo- 
ple," also says in a contiguous sentence, " Thou shalt 
not hate thy brother in thy heart ; thou shalt in any 
wise rebuke thy neighbour and not suffer sin upon 
him." Lev. 19 : 16, 17. 

In the providence of God, one or more members of 
a family may be placed in a more eligible situation 
for obtaining the necessaries and comforts of life than 
the rest, or be blest with more wealth and worldly 
prosperity, and when such is the fact, it should furnish 
occasion for the exercise of greater sympathy and 
benevolence on the one hand, and of joy and congratu- 
lation on the other, and such is the uniform result of 
true brotherly love ; but if wealth and prosperity gene- 
rate, on the one side, cold indifference and unsocial dis- 
tance towards poor relatives, and, on the other side, 
give occasion to envy and ill-will, what other verdict 
can be rendered, according to the evidence, than that 
Selfishness equally predominates on both sides? That 



114 selfishness; 



the latter is the prevalent state of mind and feeling 
in the case supposed who will undertake to gain- 
say or deny, that has any knowledge of the human 
heart or experience of its workings ? Envy, as well 
as love, has its sorrows and joys, but they are expe- 
rienced on exactly opposite grounds. Whilst love 
rejoices in the prosperity and grieves at the adversity 
of its object, envy pines at the happiness and exults 
in the misfortune and sufferins: of even a sister or a 
brother. This is, indeed, to draw a melancholy and 
humiliating picture of human nature, but the portrait 
will not be deemed too darkly shaded by any who be- 
lieve the Divine declaration, that " The heart is de- 
ceitful above all things, and desperately wicked," de- 
fying the scrutiny of finite intellect, and being only 
perfectly known by Him " who searcheth the heart, 
and trietli the reigns of the children of men." Nor 
is this an extreme case, or merely an assumed possi- 
bility, but an actual and almost every day exhibition 
of depravity and Selfishness, as thousands could 
readily testify. 

The same evil principles are at work in those mem- 
bers of a former household, who are all placed in a 
similar position of worldly independence, and who, 
nevertheless, for filthy lucre's sake, break the bonds 
of fraternal love asunder, and contend as enemies, 
(or rather as fiends incarnate), about a small portion 
of worldly property. But these contentions, in the 



FRATERNAL. 115 



form of law-suits, between brothers, have been already 
referred to in a former chapter, and need not to be 
enlarged upon here, with the exception of the addi- 
tional remark, that the familiarity which brothers 
have been accustomed to use in their intercourse with 
each other, diminishes that respect which unallied 
strangers mutually feel, sharpens the sting of malice, 
adds venom to the poison of qtiyj, and makes such a 
display of Selfishness the more wicked and abomin- 
able. 

This chapter must not be brought to a conclusion, 
without an attempt being made to portray another 
exhibition of the spirit of self, which is as mournful 
as it is common. An affectionate parent, beloved and 
venerated by his children, is, in a good old age, laid 
in the cold embrace of death. The weeping sons and 
daughters, with other relatives, gather around the in- 
animate clay, and there recount the shining virtues 
and benevolent deeds of the departed, and in mutual 
sympathy condole one another on their irreparable 
loss. At the appointed time the neighbours and 
friends assemble to take a last look upon, and perform 
their last kind offices of respect to, the earthly remains 
of a former esteemed neighbour and friend. During 
the progress of the ceremonies, the sympathies of the 
assembly are deeply excited by bursts of grief from 
the mourners, and few eyes are dry, when, as they 
stand around the coffin, the fatherless and apparently 



116 selfishness; 



almost broken-hearted children take a long, last, lin- 
gering look, and give vent to a passionate flood of 
tears. In calmer mood they then follow the corpse 
to " the house appointed for all living," and submis- 
sively see " the dust returned to the earth as it was," 
there to slumber till the last trumpet shall sound and 
awake all the sleeping dead. 

To the dear, old, familiar mansion their measured 
steps are then directed, and while they refresh their 
material natures with the bountiful provision made 
for them, they also refresh their spirits by recounting 
the kindnesses of their parent, and expressing their 
confident hope of his happiness in heaven. Their 
hearts seem to glow with love, as juvenile pleasures 
and brotherly kindnesses are brought to remembrance, 
and youthful dissentions confessed and forgiven. 
Ere they depart to their separate abodes, a duty, in 
reference to themselves, remains to be performed, 
(if then it must be done), and that is to read the pa- 
ternal will. Amidst a flutter of hopes and fears, the 
instrument is produced, and, as the reading progresses, 
clouds begin to gather on the countenance of one, 
anger flashes from the eyes of another, envy scowls 
on the brow of a third, disappointment mutters on 
the lips of a fourth, and by the time that the reading 
is completed, a fearful storm is ready to burst on the 
assembled group, which will sweep before it, as if 



FRATERNAL. 117 



they were chaff, the feelings of fraternal affection and 
peace, and scatter them around in mournful ruins. 

What demon, with diabolical malice, has touched 
their hearts, and thus suddenly changed their tender 
emotions ? No Satan, returned from " walking to and 
fro in the earth," has wrought the mischief; no fiend 
from Tartarus has raised the storm ; but one, long an 
inhabitant of their own bosoms, has been again 
aroused with redoubled strength, and now rules with 
despotic sway. That fiend is Selfishness, and he will 
not voluntarily abdicate his power nor relax his 
tyranny, perhaps, until arrested by the all-conquering 
hand of death. 



CHAPTEE VIE. 



MENTAL SELFISHNESS. 

Mental Selfishness defined. Nature and Office of Faculties of Reason 
and Judgment. Facts and Truths, the Material of Reasoning. 
The Exact Sciences Certain and Undeniable in their Conclusions. 
Why Certainty is not attained as well in Political, Moral and 
Religious Sciences. Causes of Uncertainty and Error. Various 
Sources of the Opinions of Mankind. Love of Opinion. Early 
Education. Various Influences at "Work to modify or change 
Opinions. Causes of Infidelity and Error. Influence of Matri- 
monial and Family Relations. 

By mental Selfishness is to be understood that 
which has reference, principally, to the operations of 
the mind itself, and has but little connection with 
external and material objects. Selfishness is, indeed, 
in all cases, a mental feeling ; but when it is chiefly 
or exclusively confined to the actions or emotions of 
the mind, it may properly be considered apart from 
that which terminates on outward things. 

The faculties of reason and judgment are essential 
to man's intellectual and spiritual nature; and the 
true dignity of man consists in the exercise of those 

119 



120 selfishness; 



powers according to the principles of truth and 
righteousness. Facts and truths are abundantly sup- 
plied in every department of God's empire ; and it is 
the business of man's intellect, to collect, arrange and 
compare these facts and truths with an honest and 
upright desire to draw from them legitimate conclu- 
sions and correct sentiments. 

These facts and truths being essentially the same at 
all times, and presenting one unvarying aspect to all 
minds, it is not unreasonable to say, that the conclu- 
sions drawn from them should be certain and inva- 
riable. 

This actually takes place in the exact or mathe- 
matical sciences. An algebraic formula and solution 
are the same now that they were when the science 
was first cultivated ; and the process of reasoning is 
the same in all minds, and equally conclusive. A 
mathematical axiom has undergone no change in 
thousands of years, and never will undergo any ; nor 
has a problem built thereon lost any of its clearness 
or infallibility since the days of Euclid. 

Every intellect, powerful enough to grasp the prin- 
ciples and pursue the train of reasoning, is equally 
assured of the truth of the conclusion, and is no more 
capable of doubting the result than of questioning its 
own existence. That the same certainty does not 
uniformly attend the exercise of man's rational pow- 
ers, on political, moral and religious concerns, is not 



MENTAL 121 



to be attributed to any defect, or want of clearness or 
precision in the facts and truths which constitute the 
principles of those sciences, but mainly to the un- 
happy bias that mind itself has received from educa- 
tion, self-interest, or other similar cause. 

There are principles in government, morals and 
religion, that, on account of their clearness and unde- 
niable truth, may justly be ranked with mathemati- 
cal axioms ; and yet how infinitely various and dis- 
cordant are the inferences deduced therefrom and 
the practical measures to which they lead ! 

There is, however, this obvious difference in the 
two cases, that while no progress whatever can be 
made in mathematical reasoning from false data or in 
the absence of true ones, a show of reasoning can be 
made in the other, as well in the absence of all data, 
as from those that are false. 

Men reason, or rather talk and write, under the 
influence of prejudice and self-interest; and thus, the 
judgment is clouded and perverted, and truth falls 
to the ground. 

The pride of learning and intellect obscures and 
warps the minds of many, and renders them insensi- 
ble to the truth and force of new facts and recent 
discoveries. They may have formed a theory from 
mere speculative or imaginary data, and to that 
theory they are obstinately attached ; and, as gener- 
ally happens, whatever the power of truth may be, 



122 selfishness; 



are still unwilling to acknowledge themselves to 
have been in error. Selfishness, in any of its forms, 
creates so dense an atmosphere around the mind, 
that, either the rays of truth cannot penetrate to the 
understanding at all, or, if a few force an entrance, 
they are so refracted and discolored that the object is 
seen in distorted proportions.. 

The sentiments of mankind on the various subjects 
about which they are concerned, are mostly derived 
from a few sources, among which the following are 
most prominent: reason, experience, depravity, so- 
cial relation, position and self-interest. 

Opinions derived from a pure process of ratiocina- 
tion, are comparatively few, and almost entirely con- 
fined to the well-educated and enlightened portion of 
mankind. The unlearned and labouring classes, 
even in civilized and Christian nations, reason but lit- 
tle, since the mind has not been trained to the exer- 
cise, and sufiicient leisure cannot be commanded to 
acquire the habit. Nor do they generally possess the 
patience and perse verance that are necessary to a 
careful investigation and accurate understanding of 
the subject. From specious appearances, they are 
ever prone to jump to a conclusion ; and hence, in- 
stead of planting their feet on the immovable and 
eternal rock of truth, they plunge headlong into the 
unstable and ever changing bogs of error, from which 
to extricate them is well nigh an utter impossibility. 



MENTAL. 123 



Many rare minds have indeed appeared from 
among the middling and labouring classes, who, by 
force of native genius, have broken through the 
trammels of ignorance and prejudice; and, by self- 
culture and patient investigation, have become bene- 
factors of the human race, and whose inventions, 
discoveries and improvements will be imperishable 
monuments of their intellectual powers, to the end of 
time. But these are the illustrious exceptions to the 
general rule. The sentiment of one of England's 
greatest poets is equally philosophical and true : 

"'Tis education forms the common mind — 
Just as the twig is bent, the tree's inclined." 

The great majority of mankind form their opinions 
and character in childhood and early youth, from the 
teaching and example of parents and other instruc- 
tors, without the slow and laborious process of rea- 
soning ; and by the time that the youth is qualified 
to become an independent actor on the stage of life, 
sentiments and habits, imbibed from parents and 
associates, have become so inwoven with the fibre of 
the mind, that it is almost impossible to effect a sepa- 
ration. It is in effect the same as if the opinions and 
habits were formed simultaneously with the mind 
itself, .and constituted original elements of its very 
being; and from this fact, in all probability, arose 
the ancient doctrine of metempsychosis or transmi- 



124 selfishness; 



gration of souls. Sentiments, tastes and habits de- 
scend from generation to generation through thou- 
sands of years, and are more sure in their entail than 
patrimonial estates — as tenaciously grasped and vig- 
orously defended. 

To give up these mental inheritances, is like 
" plucking out the right eye and cutting off the right 
hand ;" and having become part and parcel of con- 
scious existence, the love of self strenuously and per- 
severingly resists their modification or surrender. 
Indeed, men in general are far more willing to give 
up their temporal possessions than to change their 
opinions ; although it may be, that for their peculiar 
love of the latter, they are unable to assign any better 
reason than that they inherited them from their an- 
cestors. Of this the reason has been already as- 
signed ; opinions are part of themselves ; whereas, 
material possessions are mere adjuncts which may 
be lost, and yet identity be retained. It cannot 
therefore be wonderful, that Selfishness should exer- 
cise such absolute sway in this strictly personal sphere 
of its operations. 

In view of the mighty influence that early educa- 
tion exerts in the formation of individual and na- 
tional character, how vastly important becomes a 
correct system of common schools, and the universal 
diffusion of its advantages throughout the commu- 



MENTAL. 125 



nity; and how well founded the apprehensions of 
those errorists who loudly and characteristically de- 
precate the measures, so justly and prudently adopted 
by most of the States of our happy Union, to impart 
the fundamentals of a good education to every youth- 
ful member of the confederacy, without distinction of 
rank or sect ! 

The war of opinion, induced by Selfishness, is uni- 
versal, perpetual and exterminating. 

Notwithstanding the inveteracy of inherited and 
educational opinions, there are influences in exist- 
ence and operation that avail to modify or alter them 
to a limited extent. Experience sometimes suffices 
to effect a change ; though, in innumerable instances, 
it is altogether impotent, and is even adduced in 
proof or justification of sentiments entirely adverse to 
its teaching. 

Prejudice distorts facts, and self-interest robs them 
of their power, and not unfrequently makes them 
speak a language the opposite of their true meaning. 
Experience operates slowly, both in individuals and 
nations. Fifty years scarcely avail, in the most plia- 
ble subjects, to eradicate the errors of youth; and 
the accumulated experience of centuries fails to con- 
duct nations into the true path of peace and pros- 
perity, because of the unconquerable Selfishness of 
both individuals and nations, of rulers and the ruled. 



126 SELFISHNESS 



"At thirty, man suspects himself a fool; 
Knows it at forty, and reforms his plan: 
At fifty, eludes hie infamous delay, 
Pushes his prudent purpose to resolve — 
In all the magnanimity of thought 
Resolves and re-resolves — then dies the same." — Young. 

And why " then die the same ?" but that the voice 
of experience and conviction is overpowered by the 
pleadings of Selfishness, and thus fails to lead to the 
love and practice of self-denying truth and righteous- 
ness. 

In cases where correct sentiments are imbibed in 
early youth, the native depravity of the heart often 
leads to their rejection, and to the adoption, in their 
stead, of others more congenial with the corruption 
that reigns within. Or if the sentiments remain, 
their influence is suppressed, at least for a time, by 
evil pursuits and carnal indulgences, and the indivi- 
dual labours hard to adopt a creed, or more properly 
speaking, a system of unbelief, more accordant with 
his sinful tastes, and that will permit him to pursue 
his carnal gratifications undisturbed by the admoni- 
tory voice of conscience. 

Such is the origin of skeptical, infidel, and atheis- 
tical sentiments, with all the host of kindred errors 
that disgrace the Christian world and injure the cause 
of morals and religion. Emancipation from priest- 
craft and superstition may indeed be the motive as- 



MENTAL. 127 



signed by many who regret the prevalent system of 
faith, and that motive may be admitted to be the real 
one wherever priestcraft shuts out the light of truth 
or superstition obscures its rays, but such motive can- 
not be genuine where the original sources of truth 
are open to every candid inquirer, and each person 
is at full liberty to follow out his personal convictions. 
The fact is, that those who are inclined to skepticism 
from pride of intellect or depraved passions, are little 
disposed or rather averse to the careful investigation 
of truth. They much prefer to adopt the opinions of 
others without examination, not only because that is 
the least troublesome way of forming a creed, but 
also from the concealed fear that a rational method 
might lead to unwelcome truth. In reference to such 
as build pernicious systems on the foundation of 
Revelation, their conduct is to be attributed in part to 
the same cause. Carnal reasoning and self-righteous 
pride and sufficiency oppose the humbling doctrines 
of the cross, and lead them to adopt or invent tenets 
purely anti-scriptural and diametrically opposed to 
salvation by grace, through faith in a crucified Sa- 
viour. Popery, Unitarianism, Churchism, and the 
entire system of ritual regeneration depend for their 
existence, continuance, and support, on the pride and 
Selfishness of the carnal mind, which is " enmity 
against God, is not subject to the law of God, neither 
indeed can be." 



128 selfishness; 



These systems, honestly and fearlessly carried out, 
would inevitably lead to the utter rejection of Reve- 
lation itself. Indeed, the distinguishing features of 
the Bible are unblushingly rejected by piecemeal, 
and nothing is left worthy of "earnest contention," 
and only just so much as may be necessary to support 
the advocates of error in their carnal gratification 
and selfish views. 

The matrimonial and other family relations are 
found to exercise a potent influence in modifying or 
changing old opinions, and leading to the adoption of 
new ones, on all the variety of subjects that come 
before the mind. In the majority of cases, where 
there is an original difference of sentiment, the altera- 
tion takes place gradually and almost imperceptibly, 
without any honest scrutiny or candid examination, 
and where there is a show of argument or search after 
truth, it is little better than mere show, for the pro- 
cess is conducted under such a powerful bias, that the 
mind is unable to distinguish truth from falsehood. 
In what other way shall the fact be explained, that 
husbands and wives are so generally of the same 
opinion in politics and religion ? In politics and i >rher 
matters belonging to man's appropriate sphere, the 
husband generally has the most influence, and suc- 
ceeds in converting his wife to his sentiments and 
practices, but the reverse is more frequently the fact 
in religion. 



MENTAL. 129 



Two or three reasons may be assigned why the wife 
so frequently succeeds in converting the husband to 
her religious views : the first is, that females gener- 
ally become practical religionists at an earlier period 
of life than males ; the second, that their religious 
sensibilities are keener and more tenacious ; and third, 
that man's more entire engrossment in worldly affairs 
tends to make him comparatively indifferent to creeds 
and forms of worship, so that he is inclined to con- 
form to that which is most convenient, or which may 
hold out the promise of the greatest amount of do- 
mestic comfort. In cases where the creed of the wife 
has been practically embraced before marriage, and 
the husband's not, he finds it convenient and agree- 
able to yield to the gentle but persevering persuasions 
of one whom he justly regards as his best friend, and 
by accompanying her to her chosen place of worship, 
he puts himself under influences that will almost in- 
evitably lead to the adoption of her creed, particu- 
larly, should he, in those circumstances, become the 
subject of renewing grace. 

Instances in corroboration of this remark are not 
"few or far between" in those parts of the Christian 
world where perfect religious liberty is enjoyed, and 
all creeds are equally sacred in the eye of the law. 

Political ambition is undeniably a powerful agent 
in changing the sentiments or opinions of men. Many 
individuals appear to have no settled or conscientious 
6* 



130 selfishness; 



convictions at all on political subjects. Their opin- 
ions arc embraced or professed without careful and 
candid examination, and are retained or rejected as 
personal advantage may dictate. With such the 
part}' in power is always the right party, for with 
that is found the prerogative to confer places of 
honour and emolument. They change with every 
varying phase of the popular mind. They throw 
themselves into the strongest current, in the hope of 
being borne thereby to the accomplishment of their 
ambitious schemes. In their estimation, all political 
wisdom, uprightness, and patriotism, dwell with the 
majority, but the minority are fools, knaves, and trai- 
tors. They possess not a grain of the moral courage 
of the illustrious statesman who said, " I would rather 
be right, than be President" It must, indeed, be 
admitted that change of opinion is not, in every case, 
to be attributed to improper motives. Enlarged 
knowledge and extended experience may produce a 
real and thorough revolution in the mind of an up- 
right man, and this change will be acknowledged, 
although it may be attended with obloquy, and lead 
to much self-denial. Not to change for sufficient 
reason, would be as selfish as to change for no reason 
or a bad one. "Whilst he who changes his opinions, 
because he conscientiously believes them to be er- 
roneous, is worthy of double honour and confidence, 
disgrace and distrust are the rightful heritage of him 



MENTAL. 131 



who professes to change, that he may obtain popular 
favour. 

The one changes from honest conviction, the other 
for advantage. In the former, the change is disin- 
terested ; in the latter, it is purely selfish. 



CHAPTEE IX. 



RELIGIOUS AND DENOMINATIONAL SELFISHNESS. 

Object of this Chapter. Example of Christ and Early Christians. 
Selfishness of the Nominal Christian World. Selfishness of 
Apostate Rome and other forms of degenerate Christianity. 
Protestant Churches and Denominations. Each has its proper 
sphere and should Labour in Love and Union. Spirit of Union 
and Love small but increasing. Sectarianism. Needless Multi- 
plication of Churches. Separation from acknowledged Brethren. 
Jealousies and Envyings. Spirit of Self in Revivals. Selfish- 
ness would alter the Word of God. Spurious Zeal. Self-decep- 
tion. 

By " religious Selfishness," it will be readily under- 
stood, is meant the Selfishness, not of religion itself, 
but of religious people, in their character and con- 
duct. 

In this connection it is unnecessary to speak of 
those who adhere to false systems of religion, such as 
Heathenism and Mohammedism, for since the faith 
they profess is founded on error and carnality, it is 
natural to expect that their spirit would be selfish, 
their lives impure, and their conduct bigoted, intole- 
rant, and cruel. 

183 



134: selfishness; 



The sole object of this chapter is to detect and ex- 
pose the Selfishness of that part of the human family 
which professes to believe and practice the holy, self- 
denying, and benevolent religion of Jesus Christ. 
That Selfishness, in the smallest degree, should be 
felt and cherished among real or professed Christians, 
is assuredly not owing to the nature and influence of 
their holy faith, but exists contrary to such nature 
and in spite of such influence, and is to be ascribed 
solely to the depravity and imperfection of human 
nature, the power of worldly associations, and the de- 
vices of Satan. In the incarnation, life, and death of 
the Divine Founder of Christianity, is seen an exam- 
ple of self-denial, self-sacrifice, and benevolence, su- 
premely glorious, attractive, and powerful ; and were 
that example permitted to exert its proper and trans- 
forming energy, the aspect of the Church of God 
would speedily be one of heavenly beauty and soul- 
subduing love. 

The labours of love and self-denial that distinguished 
the Apostles and Martyrs of Jesus, as recorded in the 
Book of God, were a closer copy of those of their 
beloved Lord than any which have been generally 
witnessed in succeeding ages, and the failure in follow- 
ing them, as they followed Christ, is to be attributed 
to a lack of their faith and spirit in their successors. 
The doctrines and precepts of the Bible are utterly 
opposed to the spirit of self, and inculcate nought but 



RELIGIOUS. 135 



" Glory to God in the highest, peace on earth and 
good will among men." 

Christians, then, should be self-denying and be- 
nevolent, and if they are not so, the fault is undoubt- 
edly and entirely their own. 

It needs no laboured argument to prove that there 
is a vast amount of Selfishness in the Christian world, 
not only among those who make no pretensions to 
vital godliness, but also in such as profess to have ex- 
perienced its power, and, in the judgment of charity, 
are possessed of genuine piety. 

The apostate religion of Rome is little else than a 
compound of error, Selfishness, and intolerance, as is 
abundantly manifest by her whole career of nqarly 
twelve hundred and sixty years. The "Mother of 
harlots and abominations of the earth," to promote 
her self-aggrandisement and perpetuate her power, 
has burnt holy confessors and reformers who had the 
Christian courage to declare God's truth. She has 
lighted the fires of martyrdom, and sung " Te Deums" 
over the slaughtered followers of the Lamb. She has 
vitiated the Bible by her barbarous and incorrect 
translations, and imprisoned and tortured to death 
pious men and women, who, in obedience to the com- 
mand of their Lord, have dared to " search the Scrip- 
tures," that therein they might find eternal life. She 
has added to Revelation the silly and superstitious 
fables of men, and made her own traditions the rule 



136 



B E LFISHNERS; 



of faith and of paramount authority to the sure word 
of testimony delivered by inspired Prophets and 
Apostles. She ascribes regenerating power to her 
own senseless mummeries, and thus detrudes the 
Holy Spirit from his appropriate office in the work of 
salvation. She assumes the prerogative of God, in 
pretending to pardon sin, and by her system of indul- 
gences, robs her votaries both of their money and 
their souls. She has invented purgatory, with the 
double intent of filling her coffers and riveting the 
chains of her slaves. And, to fill the measure of 
her iniquity, she inculcates the worship of the creature 
more than that of the Creator, and places a woman, 
whom she blasphemously calls " The Mother of God," 
on a higher seat of honour and power than that of 
the Divine Redeemer. 

A clearer and more vivid illustration of Selfishness 
has never been seen on earth nor probably in the 
whole universe of God. 

Other forms of apostate or degenerate Christianity 
in the old world are but little behind Rome in super- 
stition and bigoted Selfishness, and would probably 
be equal to her in persecuting intolerance, did not 
God make use even of Mohammedan and other 
powers to restrain the wrath of ignorant and un- 
christian ecclesiastics. 

The spirit of Selfishness in Protestant churches or 
denominations, though not equal in degree to that of 



RELIGIOUS. 137 



Rome, nor so terrible in its consequences, is nevertheless 
extensively prevalent and productive of serious injury 
to the cause of Christ, and is found to exist and operate 
in proportion to the degree of assimilation with Rome 
in form and sentiment which each church displays. 

It is, beyond doubt, the duty of each denomination 
to labour zealously and constantly to promote the 
cause of vital piety within its bounds, and to spread 
abroad the knowledge of Christ in this ignorant and 
rebellious world. 

God, in his providence, assigns to each family in 
the general household of faith its appropriate duties 
and domestic cares, and its principal energies should 
be directed to the advancement of its own spiritual 
interests and the glory of God in the salvation of 
souls. 

So long as each division of the army of Immanuel 
labours in the common cause, and fights the common 
enemy in its proper sphere, and under its individual 
banner, in the exercise of harmony and good will to- 
wards all the rest, while the whole united host moves 
forward at the command and under the banner of the 
Great Captain of salvation, a spectacle of loveliness 
and power is exhibited, which makes the arches of 
heaven to resound with praise to God and shakes to 
its foundations the kingdom of Satan. But when, in- 
stead of combating the common foe, the soldiers of 
Jesus turn their arms against each other, a melancholy 



13S selfishness; 



scene is presented, over wliich all good beings mourn, 
whilst infidelity sneers and devils rejoice. 

Is not the latter rather than the former the general as- 
pect of the Christian world at the present day ? And 
is not the absence of the Holy Spirit's influences, so 
generally acknowledged and deplored, to be attributed, 
in great measure, to the Selfishness, envy, and ungodly 
strife that are plainly manifest among the churches ? 

That a spirit of Christian union and love does in- 
deed exist must be granted, and it is a ground of 
thanksgiving, joy, and hope to those who mourn the 
desolations of Zion and pray for the peace of Jerusa- 
lem, but it must be confessed that that spirit is very 
limited in extent, and occupies a very narrow sphere. 
At our Missionary, Bible, and Tract Anniversaries, 
and in the operation of these and other kindred 
societies, is perceived the dawn of the bright day of 
Christian union and love that, is yet to come, but it, 
alas, is only the dawn ; the sun is still below the hori- 
zon, and thick clouds obscure his incipient beams. 
For while, in one place, the notes of Christian har- 
mony are sweetly poured forth, and strike a sympa- 
thetic cord in the hearts of thousands, in another 
place, and at the same moment, some selfish scheme 
is being concocted, which finds as ready a response 
in the hearts and makes a more lasting impression on 
the minds of equal thousands. The union seems 
almost to expire within the walls that witnessed its 



RELIGIOUS. 139 



birth, whilst the Selfishness survives the hour and 
becomes more vigorous by being carried into active life. 

Whatever of love and concord may be felt once a 
year in the solemn and heart-cheering assemblies of 
the saints, these elements can scarcely be said to have 
begun to pervade the public and social life of the 
Church. 

Christians rejoice together for an hour over the tri- 
umphs of grace, and combine their counsels in devis- 
ing liberal things, but when they separate each seems 
to go forth into common life with the steady purpose 
" to look to his own way — every one for his gain, from 
his quarter." Or if a few carry with them and act 
upon the Christian emotions and principles which 
they have felt and approved, their influence on the 
mass of Selfishness, by which they are surrounded, 
is scarcely perceptible, and is often entirely neutralized 
by the acidities of party strife. 

The sectarian cry of "The Church," or the "This 
or that Church," is perpetually resounding through 
the world, to the wearying and loathing of every 
liberal mind. 

They who utter these cries would have it to be be- 
lieved that they are actuated solely by a love of 
scriptural truth and apostolic order, but they them- 
selves are the greatest dupes of their own infatuation, 
while all reflecting and unprejudiced minds clearly 
discover the cheat and repel the imposture. 



140 SELFISHNESS 



The ostensible language of the bigot and exclu- 
sionist, of whatever denomination, is " Come with me 
and see my zeal for the Lord," but Jehu is Jehu still, 
equally intent on his own elevation and glory , whether 
in the act of exterminating the wicked house of 
Ahab or in slaughtering the priests of Baal. When 
religious bigots raise the exclusive cry, " The Temple 
of the Lord — the Temple of the Lord are we," it is 
to promote the interests of their craft, and their lan- 
guage is as unmistakably selfish as was the confused 
clamour of the silversmiths when " all with one voice, 
about the space of two hours, cried out, ' Great is 
Diana of the Ephesians ! ' " 

But religious Selfishness is not satisfied with mere 
assertion and denunciation. It is an active and 
laborious principle, and its operations are in perfect 
unison with its diabolical nature. Many high pro- 
fessors of exclusive piety and superior sanctity, in 
order to advance their denominational views and in- 
terests, care not what havoc they make among other 
churches in the effort to build up their own. Their 
spirit is not that of the apostle Paul, who says, " So 
have I strived to preach the Gospel, not where Christ 
was named, lest I should build upon another man's 
foundation, but as it is written, 'To whom he was not 
spoken of, they shall see ; and they that have not 
heard shall understand.' " But, contrary to his ex- 
ample, they love to tear up foundations laid by other 



RELIGIOUS. 141 



men, and to build their own on the ruins of other 
churches. And some, in these selfish efforts, have 
gone to the length of commending the labours of a 
minister who preached doctrines which they abhorred, 
but who was not acceptable to his own people, and 
have offered to contribute to the support of such 
preacher, in the expressed hope that his unacceptable 
and inefficient services would soon result in the utter 
destruction of the Church over which he was placed. 

Such instances of pure Selfishness may frequently 
occur in despite of the admission, extorted by public 
sentiment, that the churches they labour to destroy 
are as good as their own, and that the points on which 
they differ are not essential to salvation. 

Much injury is also inflicted on the cause of relig- 
ion by this sectarian spirit, in the multiplication of 
churches beyond the wants of the community and its 
ability suitably to support. The ambition of each 
sect is to have a church organized in each neighbour- 
hood, however small ; and with this view, they thrust 
themselves, on the slightest occasion, into fields al- 
ready occupied and where Christ is faithfully preach- 
ed, just as if they were purely missionary ground, 
now first to be broken up by the gospel plough. In 
consequence of such procedure, Christians are taxed 
beyond their means to support supernumerary labour- 
ers, the truly needy are left destitute, and the Mace- 
donian cry of the Heathen is disregarded. 



142 



Another sad result of denominational Selfishness is 
seen in the case of many private members of churches, 
who, in the providence of God, are thrown beyond 
the sphere of their own communion and within the 
bounds of another. However unimportant the differ- 
ence may be between themselves and the Christians 
among whom they reside, they are nevertheless judged 
sufficient to keep them aloof from the communion of 
their acknowledged brethren, and justify them in the 
almost total neglect of the public worship of God. 
The doctrines which they profess to love may be 
held and faithfully proclaimed, but because of a 
disagreement in reference to some* outward rite or 
ceremony, they treat their fellow Christians as aliens, 
and finally, themselves become apostates from the 
faith once delivered to the saints. 

From the same evil principle too, spring the fre- 
quent jealousies and envyings which Christians of 
one denomination feel and manifest at the prosperity 
of another. 

They rejoice not, but rather grieve, when sinners 
are converted out of their fellowship ; and the same 
envious feeling possesses their hearts, which did 
those of the Apostles, when, having returned from 
their mission, they said to the Lord, "Master, we 
saw one casting out devils in thy name, and we for- 
bade him, because he followeth not with us." They 
expected to be commended for their presumption ; 



RELIGIOUS. 143 



but he that knew their hearts better than they did, 
rebuked their Selfishness. And so does the spirit 
of the gospel that of all those who would seem to 
prefer that souls should remain under the power of 
Satan, rather than that they should be converted and 
saved out of the pale of their own Church. 

In times of awakening and revival, in locations 
where there is more than one denomination, a fearful 
and highly injurious exhibition of the spirit of Selfish- 
ness is frequently given in the zealous and persevering 
efforts that are made by professors to proselyte new 
converts to their peculiar creed. The sentiments of 
those who differ from them are often grossly misrep- 
resented, and opinions and doctrines ascribed to 
them which they utterly disavow and condemn. 
Family ties are disregarded and even denounced ; 
and concealed attempts are made to alienate inex- 
perienced youth from their pious parents and other 
friends. By such measures as these, many a work of 
grace has been arrested in the midst of its triumphs, 
and sad occasion has been given to the enemies of 
God to blaspheme his holy name, by ascribing the 
selfish conduct of Christians to the religion they 
profess, rather than to the depravity of the heart — its 
true and only source. 

And, as if it would stop at nothing, however daring, 
denominational Selfishness, becoming rampant by 
success, has not hesitated to lay its polluted hands 



144: selfishness; 



on God's sacred Word, and give a sectarian feature 
to the Divine Record — the common inheritance of his 
children who is the impartial and loving Father of 
all. Shallow learning and hypercritical stupidity 
have been employed in the vain attempt to amend a 
translation which has been universally considered un- 
surpassed for fidelity and beauty ; and has been 
uniformly declared by the amenders themselves, to 
be clearly and decidedly in favour of their peculiar 
views. 

In the conduct and measures just brought to view, 
as exhibitions and proofs of denominational Selfish- 
ness, and in all others of like character, it is indeed 
asserted by the actors that they are prompted and 
justified by zeal for God and love of the truth; but 
it should be borne in mind, that such has ever been 
the plea for persecution, error, exclusiveness, and for 
all manner of unchristian and anti-Christian doings 
and evils, which have, for ages, afflicted the Church 
of God and hindered the salvation of the world. 

That zeal which is accompanied by uncharitable- 
ness, hatred and envy, and issues in disunion, back- 
biting, slander and strife, is of spurious origin — or 
rather, is the legitimate offspring of self, begotten by 
the Father of lies, who, to deceive and destroy, so 
frequently transforms himself into an angel of light. 

In nothing is the paramount deceitfulness and des- 
perate wickedness of the human heart more clearly 



RELIGIOUS. 145 



manifest, than in religions self-deception, as well in 
the case of those who give satisfactory evidence of 
vital godliness, as in that of hypocrites and mere for- 
malists. In the latter, it is in perfect consonance 
with their nnregenerate natures ; but in the former, 
it is in opposition to the principle of grace, and there- 
fore the more deceitful and wicked. 



CHAPTEE X. 



CLERICAL SELFISHNESS. 

Position and influence of Clergymen. Originators of Good or Evil 
to the Church and the World. "Like People, like Priest." 
Komish Hierarchy. Protestant Ministry. The Apostles of our 
Lord. Gradual Growth of Selfishness in their Successors. 
Ministers of the present day. Early experience of the Young 
Aspirant to the Ministry Preparatory Studies. Theological 
Studies. Choosing a Companion for Life. Choosing a Settle- 
ment. Selfishness in the Study and Pulpit. Christian Inter- 
course. Intrusion. Selfish Zeal. Ministerial Changes. Hon- 
ours and Titles. Love of Power. 



Much that has been said on denominational Selfish- 
ness is equally appropriate to the present chapter. 
The clergy are the leaders and prime actors in all 
that concerns the interests of each particular Church 
and of the Churches in general. They originate and 
carry forward, by their personal and official influence 
and labours, nearly all the measures which the 
Churches sanction and sustain, for the promotion of 
morality and religion, and for the propagation of the 
Gospel through the world. 

147 



148 selfishness; 



Their learning, intelligence and morality, command 
the respect of the world, and their general character 
for piety secures the love and confidence of the 
Church, and, consequently, they are qualified to take 
the lead in all moral and religions schemes for the 
improvement of the human race. The Churches, 
and the public in general, expect them to be the 
pioneers in every good word and work, and cheer- 
fully yield to them that deference which their char- 
acter and position justify. In society at large their 
influence is deservedly great, but in the Church it is 
paramount. They control the sentiment of the Chris- 
tian community, and impress the character of their 
own spirit on the heart and soul of those to whom 
they minister in Divine things. 

The history of the Church in all ages and nations 
justifies the remark, that influence, whether for good 
or evil, generally, if not universally, descends from 
the ministry to the Church, and has very seldom, if 
ever, taken the opposite direction. With a corrupt 
and worldly ministry have originated nearly all the 
heresies which have disgraced and desolated the heri- 
tage of God, while, on the other hand, a pure and 
spiritual ministry have been God's chosen instruments 
in the revival of true religion and sound learning, 
and in the prosecution of those evangelical schemes 
which, under the blessing of God, are to enlighten 
and save the world. The piety and zeal of the 



CLERICAL. 149 



Church will never rise above that of the ministry, and 
her general character will be modelled after the pat- 
tern held up by the consecrated hands of the "New 
Testament priesthood. Thus, the prophetical adage, 
" Like people, like priest," will ever be verified ; that 
is, the people and the priest will be alike, because the 
people will follow the priest, adopting his sentiments 
and closely copying his example. If the position 
just taken be correct, it will necessarily follow that 
much of the Selfishness that prevails in the Christian 
world is to be attributed directly to the teaching, ex- 
ample and influence of the professedly Christian 
ministry, both nominal and real. 

What has been said of the Selfishness of apostate 
and anti-christian Rome, strictly and properly be- 
longs to her ungodly, proud, and selfish hierarchy. 
The people are systematically excluded from all par- 
ticipation in the legislation and government of the 
Church of Rome. The people are not permitted even 
to read the Scriptures without special license from 
their spiritual rulers, and when that is obtained, they 
must understand God's Word according to the inter- 
pretation given by those who assume to be its only 
authorized expounders. They must believe as the 
Church believes, which means, just as the Pope and 
his hierarchy dictate, who assume to be emphatically 
" the Church." Consequently, the Selfishness of 
Rome, in her exclusive dogmas, uncharitable ana- 



150 



themas, fierce denunciations of heretics, and fiery 
persecutions of the saints, together with all that cha- 
racterizes her in faith and practice, is to be ascribed 
to her priesthood, as the head and fountain of the 
whole system of abominations. And in respect to 
that head and fountain, neither the Word of God nor 
the history of the Church afford the least ray of hope 
that it will be enlightened and purified. The " man 
of sin," the " wicked one," is doomed to be destroyed, 
not converted, " by the Word of the Saviour's mouth 
and the brightness of his coming." The language of 
inspiration is, " Come out of her, my people, that ye 
be not partakers of her plagues," and no intimation 
is given from any quarter that men who deem them- 
selves infallible in their Selfishness will ever be other 
than what they are and always have been. 

In reference to the Ministry of the Protestant 
Churches, there is no more reason to deem them 
entirely free from Selfishness, than there is to charge 
them with being supremely under its control. The 
truth lies between the two extremes. There is a 
mingling of self in much that they say and do ; and 
it would be an unwarrantable affirmation to say of 
any individual, that he speaks and acts, on any occa- 
sion, from perfect purity of motive. Some are more 
and others less selfish, according to constitutional 
temperament, or the degree of sanctification pos- 
sessed by each ; and it would be arrogant presump- 



CLERICAL. 151 



tion in the successors of the Apostles to plead exemp- 
tion from a principle which so frequently showed 
itself in the twelve chosen followers of the Lord. 

What but Selfishness excited the strife among 
them, " which should be greatest in the kingdom of 
Heaven ?" What else prompted two of them to pre- 
fer the request, " that one might sit on the right hand 
and the other on the left of their Lord, in his king- 
dom?" To what other spirit must be attributed the 
wrath of those who wished to bring down fire from 
heaven on a village of the Samaritans, or the jeal- 
ousy of others who forbade one to cast out devils in 
the name of Christ, because he followed them not ? 
Nor was this spirit restricted to the period of their 
comparative ignorance, previous to the gift of the 
Spirit on the day of Pentecost, but showed itself on 
numerous occasions after they were more fully en- 
lightened and sanctified by the teaching of the Com- 
forter, whom their Lord had promised to send, to 
guide them into all truth. 

Hence Peter erred, when "fearing them which 
were of the circumcision," he withdrew from familiar 
intercourse with the gentile believers at Antioch, and 
" separated himself;" for which he was pointedly 
rebuked by Paul. And hence also, the sharp con- 
tention that arose between Paul and Barnabas, in 
reference to Mark, which caused them to " depart 
asunder, the one from the other," in a very unchris- 



152 BELFI8 



tian spirit and manner. After the death of the 
Apostles, the spirit of self, in their succe.— 
with great rapidity, and produced innumerable here- 
sies and contentions during the first six centuries, till 
at length it became concentrated and personified in 
the bishops of Rome and Constantinople, whose strife 
for the supremacy speedily brought Antichrist to 
maturity, and enthroned the "man of sin" in the 
temple of God. 

It were a work of supererogation to attempt to de- 
pict the Selfishness of the pretended successors of the 
Apostles during the dark ages ; suffice it to say, that, 
with comparatively few exceptions, self-seeking and 
self-aggrandizement were the study and employment 
of a corrupt hierarchy, and continue to be the fact to 
the present day. 

But to return from this almost unavoidable digres- 
sion, who does not perceive the existence and evil 
fruits of this carnal spirit, in the most spiritual and 
devoted of Christ's ministers in this enlightened age? 
Nay, who does not detect it in his own heart, and feel 
compelled to cry out in the language of Paul — " O, 
wretched man that I am, who shall deliver me from 
the body of this death!" If there be one period 
above another, in a minister's life, when his motives 
may be said to be spiritual and free from self, it is 
probably the time, when first, under the influence of 
love to his Redeemer, he resolves to consecrate him- 



CLERICAL. 153 



self — body and soul, time and talents — to the service 
of God and salvation of souls. Whose heart does not 
throb with emotion, when he calls to mind the first 
transforming and transporting view that he obtained 
of Jesus as his Saviour ; and remembers the constrain- 
ing influence of his love, when, on his knees with 
tears of gratitude and joy, he offered his services to 
his beloved Lord in the ministry of reconciliation; 
and when his heart-felt language was, ''God forbid 
that I should glory, save in the cross of our Lord 
Jesus Christ, by whom the world is crucified unto me, 
and I unto the world ! " But, alas how soon are his 
warm affections cooled, if not chilled, by carnal am- 
bition ; how sadly is the gold dimmed and the most 
fine gold changed, by selfish feelings and veiws, 
during the work of preparation for tire ministry, in 
the study, in the pulpit, and in his general intercourse 
with the Church and the world. In his preparatory 
course, communication with worldly and ambitious 
youth corrupts his Christian manners, and turns him 
aside from the simplicity that characterized his first 
act of self-consecration ; and the love of self prompts 
him to labour for the applause of his teachers and 
fellows, and for the obtaining of academic honours. 

He may not be fully sensible of the nature of his 
motives, or aware of the evil consequences of his 
course, until diminished spirituality and impaired 
bodily health reveal to him his true condition — call 



154 SELF! 8 EN] 



to self-examination, humility and confession — and urge 
to a more determined c ion of himself solely to 

the glory of his Lord. 

Mourning over past coldness and worldliness he 
looks, it may be, with ardent hope and high ex- 
pectations, to the school of the prophets, where he 
shall engage in studies and pursuits more congenial 
with his spiritual tastes, and where, in intercouse with 
the sons of the prophets, his affections may be warmed 
by the lire of Christian communion, and his zeal 
stimulated to purer aud greater devotion to the service 
of his Master. 

But here, too, he frequently meets with sad disap- 
pointment. He finds that sacred studies themselves 
can be pursued with cold affections and selfish views ; 
and the communications of his associates are not 
always, perhaps not generally, of a spiritual east. 
The conversations are too frequently concerning the 
mere externals of the sacred office which they have 
in view — its honours and emoluments — rather than 
its appropriate and holy design, the glory of God and 
the salvation of souls. Their preparations for future 
service are composed too much with an effort at ele- 
gance and a desire for popularity, rather than sim- 
plicity and usefulness. And in reference to a location 
in the Lord's vineyard, the language of anxiety is apt 
to be, " Where can we be most pleasantly situated ?" — 



CLERICAL. 155 



rather than, " Where can we be most profitably em- 
ployed ?" 

I's'or, in this connection, must the remark be for- 
borne, that the social intercourse of theological stu- 
dents with society at large, gives frequent occasion 
for the rise of other emotions, and the pursuit of other 
objects, more clearly and decidedly selfish, in the 
circumstances of the case, than any of the preceding. 
That these sons of Adam, equally with their primo- 
genitor, should have helpmeets in the arduous station 
to which they are destined, must indeed be admitted 
by all evangelical Christians ; but it cannot be grant- 
ed, that it is their duty to seek them at a time, when 
other duties should engross their attention, and when 
that pursuit is so directly calculated to distract the 
mind and alienate the affections from things Divine. 

The Saviour they profess to love and desire to 
serve, demands the practice of self-denial in all his 
followers, and especially in those who are to serve 
him in the Gospel ; and that self-denial must neces- 
sarily be exercised in reference to pleasant besetments 
and temptations that would interfere with the dis- 
charge of present duty. That self-gratification is the 
general motive in the conduct condemned cannot be 
doubted ; but to gratify self, in the indulgence of 
feelings proper in themselves, at a wrong time and in 
detriment to mental improvement and spiritual pro- 
gress, is Selfishness without alloy or apology. 



156 BELFISHNBSS 



Greater evils, than loss of precious time and di- 
version from present duty, often result from this 
improper course. 

The wise man says, " A prudent wife is from the 
Lord," and the implication is, that counsel should 
be asked of him in reference to the important acqui- 
sition. Let the consciences of those concerned say, 
whether that obvious duty was performed at all, and 
if formally discharged, whether it was not with a dis- 
position and even resolution to find answers where 
none were given, and to interpret apparent provi- 
dences in favour of preconceived impressions? 

In consequence, may not the Lord have given them 
up to follow their own selfish desires; so that, instead 
of getting prudent wives, they often get the opposite, 
instead of getting a helpmeet, they get those who 
hinder them in their peculiar and responsible work ? 
And may not this be the reason why carnal attach- 
ments and matrimonial alliances have turned from 
the missionary field many a young man. who had 
been constrained to consecrate himself to ilia! depart- 
ment of ministerial Labour \ A woman without 
religious experience and ardent piety, is no help to 
an ambassador of ( rod ; and it is no matter of surprise 
that such should have no relish for the sacrifice- and 
duties of missionary life, or that the irreligious parents 
of such should oppose a measure that would disap- 
point their selfish views in reference to their child. 



CLERICAL. 157 



In the choice of a sphere of labour, the servant of 
Christ is under a strong temptation to allow selfish 
considerations to influence his mind ; and that the 
temptation is not resisted, or at least, not overcome, 
can scarcely be doubted, when facts are duly consid- 
ered. Candidates for the pastoral office are seen to 
linger long and patiently around the old and wealthy 
portions of the Lord's vineyard, and seem to have 
forgotten the parable which represents the world as 
the field to be cultivated by the gospel labourer. Their 
ambition is, to build on another's foundation, to enter 
into another man's labours, to reap where they have 
not sown and to gather where they have not strewed ; 
in opposition to the example of Paul, who loved to 
preach Christ where he had not been named, and to 
publish the glad tidings of salvation in " regions be- 
yond" the churches gathered and established by his 
own labours. We do not believe, and, in what has 
been said, would not be understood to insinuate, that 
selfish motives direct the course and influence the 
decision in all cases ; or that, in any case, good 
motives have no place or power ; but, that in many 
instances, too much sway is given to the desire of ob- 
taining a comfortable settlement, where, with a chosen 
companion, time may be agreeably and perhaps prof- 
itably spent. In the search for a field of labour, the 
inquiry by the young candidate should be after the 
most needy portions of the Church to which he be- 



158 s e l pis n xess; 



longs, or the desolate places of the land, where there 
may be a reasonable prospect of his efforts being 
blessed in the building up or extension of the Re- 
deemer's kingdom. But is this the complexion of 
the inquiry that is generally made? Or is it not 
rather, " Where is the largest and most eligible 
church and congregation, and the richest stipend 2" 
And when the opportunity presents itself of an 
election between two or more places, do not worldly 
considerations more frequently decide the choice. 

After the assumption of pastoral duties, the young 
minister soon discovers that Selfishness has rather 
changed its ground than ceased to operate. He finds 
its annoying presence in the study, to which he has 
been accustomed to look as to a safe and happy re- 
treat from carnal and worldly influences, and as the 
place, above all others, where he hoped to enjoy sweet 
communion with his God, and delightful meditations 
in his truth. Satan often enters this Eden, as he did 
the primeval one, and seeks, alas, how often succe—- 
fully, to blast its beauties and destroy its fruits, by 
presenting selfish allurements to the unsuspecting 
mind. In his preparation for the sanctuary, the 
preacher is tempted to seek after novel and pleasing 
sentiments, to display rhetorical flourishes, to pro- 
pound learned arguments and make ingenious disqui- 
sition, to indulge in metaphors and tropes and unprof- 
itable criticisms, aud, in short, to present the truth 



CLEEIOAL. 159 



with "excellency of speech" and "enticing words of 
man's wisdom," rather than with " the simplicity that 
is in Christ," and " in demonstration of the Spirit and 
of power." 

To yield to the temptation in pursuing this course, 
the preacher would seek his own glory rather than 
God's, and be guilty of preaching himself not "Jesus 
Christ and him crucified." In the selfish display of 
his own taste to gratify that of his hearers, the incon- 
siderate shepherd "feeds on the east wind" and 
starves both himself and his flock. 

"The fear of man, too, bringeth a snare," and in 
deference to the wealthy and influential of the peo- 
ple, the temptation is strong to keep back unpalatable 
truth, or to blunt the keen edge of the sword of the 
Spirit by smooth words and flattering speech, lest 
faithful plain dealing should alienate their affections 
from their pastor, or be an injury to him or the Church 
in pecuniary matters. 

The spirit of self is not always left behind, when, 
on the holy Sabbath, the ambassador of God directs 
his steps to the sanctuary and enters the sacred desk, 
to lead the devotions of the people and deliver the 
message of his sovereign Lord. 

It will be admitted by all, who understand the true 
design of preaching, that in no place and at no time 
is Selfishness more inappropriate and criminal than in 
the pulpit, and when precious souls are waiting to be 



160 6 E LPISHNBSB 



instructed in the doctrine of the Lord and learn the 
way of salvation. If in any place, and at any time, 
the minister should forget himself, and be completely 
and delightfully absorbed in the glorious work of 
recommending the only Saviour to lost sinners, he 
assuredly should, when he stands on the heights of 
Zion, to sound the gospel trumpet, for the purpose of 
warning the wicked to flee from the wrath to come, 
and take refuge in Christ, the ark of eternal salva- 
tion. 

But what preacher is there of any experience and 
self-acquaintance who will not humbly acknowledge 
that selfish feelings are not only possible in such 
solemn circumstances, but that they are of frequent 
and painful occurrence? Who has not loathed him- 
self on their account, and sighed over the depravity 
of heart, whence they spring, and felt constrained, at 
the close of his Sabbath labours, to humble himself 
before his God, and with tears implore forgiveness for 
his iniquity, and seek, for himself and his services, 
the efficacy of that blood which cleanseth from all 
Bin : 

With selfish fears and tremblings the man of God 
often performs Ids holy functio is, as if his own 
honour solelv, rather than that of his Master, were 
concerned, and if he has had no freedom and enjoyed 
no pleasure in the duty, if he has spoken with coldness 
and embarrassment, and, as he fears, with little ac- 



CLERICAL. 101 



ceptabieness to the people, his mind is unsatisfied and 
dejected, and he feels ashamed of his performance, 
not so much from anxiety for the honour of the cause 
he advocates, as love for his own fame. On the other 
hand, when, under the Holy Spirit's influence, he has 
enjoyed unusual enlargement of soul and freedom of 
utterance, when truth has been feelingly and appro- 
priately expressed, self-congratulation and boastful 
sufficiency have obtruded themselves upon his 
thoughts, tempting him to rob God of the honour 
and praise due to him alone, from whom all good and 
spiritual gifts proceed. The smile of complacency 
may be seen to play upon his countenance, should an 
injudicious hearer, at the close of the service, highly 
commend his labours as a brilliant display of learn- 
ing, ingenuity, and eloquence, 

In reproving sin and combatting error, and on 
more occasions than it is necessary to specify, impro- 
per feelings may arise in the heart, all of which either 
spring from the principle of self, or are in some mea- 
sure connected therewith. 

In intercourse with their brethren and with Chris- 
tian society at large, ministers are not unfrequeutly 
exposed to the blighting influence of Selfishness. 
Envyings, jealousies, and contentions arise, not only 
between those of different denominations, but often 
between such as belong to the same Church, and are 
united by the strongest ecclesiastical ties. ■ One un- 



162 SELFISHNESS 



necessarily and uncharitably intrudes within the prop- 
er sphere of another, and such intrusion is repelled, 
it may be, in an equally unkind and selfish spirit. It 
should be a principle of action in all ministers, of 
whatever name, not to operate in any way within 
each other's acknowledged bounds to scatter or divide 
the flock. Yet this principle is scarcely recognized 
by those that differ in name, and not sufficiently re- 
garded by those that agree, and if it be maintained 
in a selfish spirit, the consequences are as injurious to 
fraternal intercourse and the cause of Christ as 
though the principle itself were wrong. Eight prin- 
ciples are often marred and nullified by being carried 
out in a wrong temper and for selfish ends. 

The anxiety with which a minister guards his flock, 
and the displeasure which he is apt to feel at any in- 
trusion within his bounds, are generally thought to 
spring from a pure zeal for the glory of God and be- 
coming watchfulness for the good of the people among 
whom he labours, but a close attention to the work- 
ings of his own mind will sometimes reveal the fact 
that Selfishness has no little agency in the matter. 
Should danger threaten any other congregation than 
his own, his interest is scarcely awakened and his 
emotions unexcited, although the cause of Christ may 
suffer as much in the former case as in the latter. 
And in respect to his own charge, a change of rela- 
tion may effect a mighty change in his feelings. 



CLERICAL. 163 



While lie is their pastor, the least appearance of in- 
jury to them excites alarm; but if the relation be 
dissolved in no friendly manner, his anxieties for 
their peace and prosperity have entirely subsided, 
and he is even tempted to rejoice in his heart at any 
evidence of disunion among them, or lack of the 
Divine blessing in any of their affairs. 

Many things are attributed to principle and zeal 
for God which truly belong to self, and right princi- 
ples and justifiable zeal may be considered selfish 
when they have been adopted and displayed with a 
paramount view to one's own advantage. Indeed, so 
various are the phases which Selfishness assumes, and 
so deceitful and intricate its workings in the purest 
mind, that it requires no little experience and self- 
examination to detect its presence and counteract its 
tendency. It is a spirit that refuses to be exorcised 
by human art, and is of that " kind which goeth not 
out but by much fasting and prayer." 

Another occasion for the manifestation and exercise 
of selfish views and feelings is found in the frequent- 
changes that take place in the pastoral relation. 
These changes have become so frequent, especially in 
the American Churches, as to excite alarm and call 
forth severe animadversion. They certainly indicate 
that evil exists somewhere, either in the ministers or 
Churches, or rather, as facts demonstrate, in both. 
The evil however does not so much lie in the changes 



164 SELFISHNESS 



themselves, as in the causes which lead to them or 
render them necessary. These causes are numerous, 
but two only will be found applicable to the majority 
of cases, viz : the failure of the Churches to give a 
competent support to their ministers, and the love of 
filthy lucre or worldly honour and advantages in the 
pastors themselves. To which of these causes re- 
movals are mostly owing can be known only to Him 
" who searcheth the hearts and trieth the reins of the 
children of men." It would, however, be no mistake 
or evidence of un charitableness to believe that, with 
few exceptions, both combine in producing the result. 
In many cases, where a tolerably comfortable support 
is given, and where there is no lack of acceptableness 
or success, it is nevertheless a fact, that an invitation 
to a more inviting field and larger support is sufficient 
to effect a removal, which a call of an opposite cha- 
racter would fail to accomplish. So frequently is 
this a matter of observation, that the public seem to 
take it for granted, that when a minister removes, it 
is to a more comfortable location and for a larger 
salary, and no little surprise is expressed when they 
find that the facts in the case are of an opposite de- 
scription. More charity, however, should bo exercised 
in reference to many of these removals than is found 
to exist. Many circumstances may make it the duty 
of a minister to seek a different sphere of labour, 
such as the failure in health of himself or family, 



p" 



CLERICAL. 165 



arising from local causes, utter inadequacy of support, 
and unwillingness in the people to grant it, or a want 
of acceptableness to the Church and success in his 
labours. And in the latter circumstance, a minister 
may be as selfish in staying where his labours are no 
longer useful, as in leaving a field where his services 
have been attended with the favour of his people and 
the blessing of God. Cases sometimes occur where 
a minister, from some cause or other, is not generally 
acceptable to the Church and congregation, and when 
there is no reasonable hope of a change m his favour, 
it is undoubtedly his duty to resign his charge, and 
seek another sphere of labour, and if he obstinately 
persists in remaining, to the manifest detriment of the 
Church and injury to the cause of Christ, it must be 
from personal and selfish considerations. The case is 
greatly aggravated should it be the fact that the most 
pious and experienced Christians are the least satisfied 
with his labours. It is indeed a severe trial of a 
minister's faith to be called to cast himself and 
his needy family on the providence of God, when 
there seems to be no immediate prospect of his obtain- 
ing another situation ; and it is a trial to which a 
Church should not subject its pastor until after 
long forbearance and ardent prayer. But in such a 
condition the faithful servant of Christ should not for- 
get that the Lord encourages such to cast their care 
upon him, and promises that he will sustain them, so 



166 selfishness; 



that they shall have cause to sing of mercy as well as 
of judgment. 

Although there may be some danger of motives 
being impugned, or of offence being taken where 
none is intended, yet a regard to truth compels the 
observation, that Selfishness may be exercised by 
ministers, in greatly desiring and diligently seeking 
worldly honours and titles. It is foreign to the pur- 
pose of this work to discuss the question, whether 
honorary distinctions in the ministry are consonant 
with the Saviour's injunctions and the spirit of the 
Gospel, or for the spiritual good and success of the 
titled themselves. Each one must be deemed fully 
adequate to investigate and settle the question for 
himself. It is certainly possible to accept honour 
with a Christian and proper spirit, and to employ it 
as an occasion of greater usefulness. The Saviour 
himself frequently was addressed by Jewish titles ; 
and in no instance, it is believed, did he condemn 
the titles themselves or rudely rebuke those that be- 
stowed them. The love of them he did indeed con- 
demn in the Pharisees, and forbade, in his disciples, 
the exercise of authority on their account, and both 
these concomitants of titles, wherever found, will be 
equally condemned by every one possessed of the 
spirit of Christ. That the selfish love of them is pos- 
sible, the example of the Pharisees proves, and that 
they are still loved and sought after for carnal pur- 



CLERICAL. 167 



poses, who that knows human nature will be inclined 
to deny ? While then there seems to be no clear evi- 
dence that the conferring and the receiving of titles 
are sinful in themselves, there is sufficient proof that 
the love of them for their own sake is so, because 
tending to the exaltation and gratification of self. 

Finally, in the love and exercise of power, the 
Selfishness of man's nature has been and still is re- 
markably displayed. This is seen as well in the 
Church as in the world, and is as prominent in the 
clergy as in the laity. Indeed, from the very nature 
of the case, it may be expected that if the love of 
power and its improper exercise manifest themselves 
in the Church at all, they will commence with, and 
be prominent in, those whose office and duty it is to 
govern the Church ministerially, and who, from their 
learning and position, must have great moral and 
spiritual power. Accordingly, the history of the 
Church reveals the fact, that power has been greatly 
loved and abused by ecclesiastics, and no one ac- 
quainted with the state of the Church at the present 
day will doubt that it is so still to a lamentable ex- 
tent. Wherever undue power is confided to and 
wielded by fallible man, it can scarcely fail of being 
exercised and abused to selfish ends. Man naturally 
loves power as well as honour, nor are the best of 
men proof against the temptation by which it is 
always accompanied. 



168 SELFISHNESS. 



In whatever way power has been acquired, it is 
with reluctance that it is surrendered. The plea for 
its continuance will be made long after the occasions 
that may have rendered it necessary have ceased to 
exist, and happy would it be, for the peace and pros- 
perity of the Church, if her ministry were always 
ready to relinquish arbitrary power, and yield to the 
people their just share in their own government. 
But this, alas, seldom has been, and is not now the 
fact, for, although the ever-increasing intelligence of 
the present day makes the people more and more ac- 
quainted with their inalienable rights, and renders 
them capable of their exercise and enjoyment, yet 
there is apparent a determination to resist the just 
demands of the people, and to retain power at all 
hazards. For such a course, in the present state of 
the world, it is scarcely possible to conceive of any 
other than a selfish motive. 



CHAPTER XI. 



SELFISHNESS OF PROFESSORS AND CHURCHES. 



Individuals give Character to Associations. Lack of Spirituality of 
Professing Christians. Selfishness the First Cause. Terms of 
Discipleship. Self-denial still required. Where is it to be found ? 
Talents, to be Improved, not Thrown Away. Rule of Benevo- 
lence. How Christians Spend their Wealth. Rule of Giving 
adopted by many. Giving for Ostentation. Giving Nothing. 
Excuses. Covetousness the Prevailing Sin. Post-mortem Be- 
nevolence. Not Money, but the Love of Money, the Root of all 
Evil. Covetousness Hinders the Conversion of the World. Dif- 
ficulty in Sustaining the Gospel. Ability of the Churches. 
Doing What We Can. On what Principles do Christians Act ? 
Many Precepts of Christ Disregarded, especially those inculcat- 
ing Benevolence, 

It is not necessary, in this place, to speak of the 
envyings and jealousies which congregations of dif- 
ferent names feel towards each other, or of the selfish 
strife which they frequently display, since these 
mournful exhibitions of carnality have probably been 
sufficiently dilated upon in a former chapter 

Attention must now be directed to points which 



170 SELFISHNE8S 



belong to individuals and congregations in them- 
selves, without regard to others by whom they may 
be surrounded. And here is to be found the founda- 
tion of the whole matter. Congregations receive 
their character from the majority of the individuals 
composing them, and denominations, in like manner, 
partake of the general spirit of the societies which 
they embrace. Congregations are the fountains of 
influence to the associated body, and the state of the 
Christian world must be judged of by that of its 
component parts. 

Whatever evils, then, are found to exist in Chris- 
tian society at large, may safely be predicated of the 
majority of Christian congregations and individuals. 
A lack of spirituality and Christian devotedness is a 
general complaint at the present day, together with 
the consequent withdrawal of the Holy Spirit's in- 
fluence in the conversion of sinners. But these evils 
are themselves but the effects of a pre-existing cause, 
and that cause is to be sought for and found in the 
prevalent Selfishness of individual Christians and 
Churches. 

The terms of discipleship, as propounded by the 
Master himself, are, " If any man will come after me, 
let him deny himself and take up his cross and follow 
me," and " Whosoever doth not bear his cross and 
come after me, cannot be my disciple." This was 
emphatically true in the primitive ages of Chris- 



OF CHRISTIANS 



171 



tianity. Disciples were then required, literally to for- 
sake fathers and mothers, wives and children, houses 
and lands, and, comparatively speaking, to hate them 
all when brought in competition with Christ. The 
Bible and authentic history testily that thousands of 
thousands, under the influence of love to their Re- 
deemer, cheerfully made the sacrifice, and joyfully 
suffered the loss of all things for his sake. They 
counted not their lives dear unto themselves, that 
they might finish their course with joy, and reach the 
mark of their high calling of God in Christ. 

Jesus requires self-denial in his disciples, as a part 
of their conformity to himself, who, " though he was 
rich, for their sakes became poor, that they, through 
his poverty, might be rich ; " and the Apostle exhorts 
that the same mind should be found in Christians, 
which was also in Christ Jesus, " who, being in the 
form of God, yet made himself of no reputation, and 
took upen him the form of a servant, and was made 
in the likeness of men ; and being found in fashion 
as a man, he humbled himself, and became obedient 
unto death, even the death of the cross." 

It is admitted by all who profess to be Christians, 
that self-denial, even unto death, is still required of 
all who are called to suffer persecution for Christ's 
sake ; and they satisfy themselves with the thought 
and assertion, that they too, if called to do so, would 
cheerfully lay down their lives for the honour of 



172 SELFISHNESS 



their Lord. But they say, and with truth, that God 
has delivered his people generally from the sword of 
persecution, and does not now require them to make 
the sacrifices and endure the sufferings to which the 
primitive Christians and martyrs were exposed. 

It is not true, however, as would seem to be in- 
ferred, that self-denial is no longer required of the 
followers of Christ. The form of the requirement 
may have changed, but the spirit of it is still the 
same, and never can cease to be a part of Christian 
duty. 

It seems to be generally supposed that all the self- 
denial that Jesus requires at the present day is, that 
an individual should repent of and renounce sin, give 
up his own righteousness, and receive Christ, as made 
unto him, " wisdom, righteousness, sanctification, and 
redemption ;" and that taking up the cross and fol- 
lowing Jesus, means submitting to outward forms and 
confessing the Saviour before men. 

To forsake sin and self-righteousness is indeed a 
difficult duty, as all Christians can testily ; but it is a 
duty, the performance of which brings peace and joy 
to the soul, and does not subject to bodily suffering 
or to worldly loss and shame. 

To confess Christ before men may, in a few in- 
stances, involve the loss of friends and worldly ex- 
pectations, but, in the general estimation of worldly 
people themselves, it is an honourable position, and 



OF CHRISTIANS. 173 

secures for the confessor the confidence of the public 
and many earthly advantages. Were it otherwise, 
there would not be so many hypocrites and formalists 
in the Church, as we have reason to fear there are, 
men who have put on the cloak of profession to cover 
their secret iniquities, and who say, " Lord ! Lord ! " 
merely for the sake of more easily accomplishing 
their carnal designs. 

Where, then, it may be asked, is self-denial to be 
found among the Christians of the present day ? Is 
it in the general strife after wealth, that is as clearly 
visible in the Church as in the world '? Is it in the 
almost universal conformity of professing Christians 
to the fashions and customs of this world ? Is it in 
the luxurious living and sensual indulgence which 
spread, like a wasting pestilence, through all ranks 
and conditions of Christian society ? Alas, in all this 
self-denial has no place, while Selfishness reigns su- 
preme. 

Where, then, it may again be asked, is self-denial? 
Is it banished from the earth, and is its place not 
to be found among men ? 

Eo, praised be the God of grace, it is not yet an 
utter stranger. Though rarely seen in its full beauty 
and strength, it still lingers in the bosoms of God's 
children, and is sometimes brought forth, w T ith thrill- 
ing effect, by the touch of God's holy providence and 
Spirit. It is seen in those who are imprisoned and 



174 8ELFISHNES8 



exiled for Jesus' sake, and for flie word of his testi- 
mony. It operates in the heart of the lonely widow 
or desolate orphan, who sometimes cast into the trea- 
sury of the Lord all that they have — even their whole 
living. It has a place in the souls of those who leave 
father and mother, and all the endearments of social 
and refined life, to preach among the heathen the 
"unsearchable riches of Christ." It is exemplified, 
to some extent, in the labours of those who renounce 
worldly prospects, that they may devote themselves 
to the " ministry of reconciliation." With these and 
similar exceptions, how little is to be seen of Chris- 
tian self-denial, while of worldly self-denial, for 
worldly ends, there is a superabundance, as the in- 
numerable lovers of gold and seekers after wealth 
sufficiently prove. 

Do you ask, " What would you have us to do ? " 
" Shall we give all our substance to religious pur- 
poses, and leave ourselves and families destitute of 
the comforts of life?" ~No, you are not to do that. 
The talents which your Lord has committed to you 
are to be retained, and employed in his service in the 
best manner you can. You are neither to hide or 
abuse them, nor to surrender them to others, till 
your Master calls you to give an account of your 
stewardship. It is freely conceded that Christians are 
not required to give all they possess to objects of 
Christian and general benevolence, yet it is insisted 



OF CHRISTIANS. 175 

that a just proportion of their income should be 
thus faithfully and conscientiously devoted, and no- 
thing but pure Selfishness hinders them from so doing. 
The gold and silver are the Lord's, and he can give 
them to whomsoever he pleaseth. And he has pro- 
mised that the " liberal soul shall be made fat, and 
he that watereth shall be watered also himself." 
The fear of loss then ought to have no place in the 
believer's mind when he contributes liberally to the 
Lord's cause, for he knows that " God is able to make 
all grace abound toward him, that he always, having 
all sufficiency in all things, may abound to every 
good work." 

In answer to the inquiry, " What proportion of their 
income should Christians devote to pious uses?" it 
may safely be said that it should be, at least, no less 
than that which God enjoined on the children of 
Israel — one-tenth of the products of their property 
and labour. Sufficient reasons might be assigned 
why Christians should exceed, rather than fall short, 
of that proportion. One consideration alone would 
justify Christians in devoting a fifth of their income 
to the service of God., and that is the new command- 
ment which was not promulgated on Sinai, " Go ye 
into all the world and preach the Gospel to every 
creature." But does one in a hundred of professed 
Christians devote even one-tenth to the Lord ? Thou- 
sands may be found who spend on one evening's en- 



IT'' SELFISHNESS 



tertainment of their Mends more than they give in a 
whole year to the cause of Christ. Can any thing 
be more selfish? Is not that preferring their own 
honour and respectability in society to the claims of 
Christ ancl a perishing world ? Many, nay the vast 
majority, lavish more in unnecessary and hurtful 
luxuries ancl carnal indulgencies than they contribute 
to the work of promoting their own spiritual interests 
and the salvation of others. If this be not Selfishness 
where shall it be found? Select a few articles of 
every day consumption, and such too as are not only 
unnecessary to health and comfort, but are pro- 
nounced by physicians to be generally injurious, and 
who is not convinced that the Christian community 
spends more on such deleterious luxuries than they 
contribute to the support of the Gospel and all be- 
nevolent objects combined ? In favour of their gene- 
ral use, no substantial reason can be adduced, and 
scarcely any thing is ever presented in justification 
but universal custom or depraved taste. But these 
are entirely selfish considerations, and should never 
be pleaded by any conscientious individual, and much 
less by any sincere and candid Christian. Let but 
the amount wasted, and often times worse than 
wasted, on unnecessary indulgencies, be cast into the 
treasury of the Lord, and what a glorious impulse would 
be given to the cause of human salvation ! Our be- 
nevolent societies would be no longer oppressed with 



OF CHRISTIANS. 177 



debt, or restricted and cramped in their Christian 
efforts, and instead of the pleading and pressing 
which it is necessary to employ to keep the work of 
the Lord from standing still or retrogressing, the word 
would soon go forth, as in the days of Israel's youth- 
ful love in the wilderness, "The people bring much 
more than enough for the service of the work which 
the Lord commanded to make," and so the people 
would have to "be restrained from bringing" until 
new schemes of doing good were devised, or a ten- 
fold increase should be made of agents to expend the 
free-will offerings of the Lord's people. May God 
speed the day when such a state of things shall be 
fully realized, for then shall the Redeemer's spouse 
" look forth as the morning, fair as the moon, clear as 
the sun, and terrible as an army with banners;" and 
then shall Isaiah's triumphant summons reverberate 
around the ransomed world, " Break forth into joy — 
sing together, ye waste places of Jerusalem, for the 
Lord hath comforted his people, he hath redeemed 
Jerusalem ; the Lord hath made bare his holy arm in 
the eyes of all the nations, and all the ends of the 
earth shall see the salvation of our God." 

But Selfishness, in the matter of benevolence, is 
not only seen in the smallness of the sum contributed, 
but is equally manifest in the considerations by which 
the amount of the pittance is regulated. It is not an 
uncharitable surmise, but a fact of painful experience, 
8* 



178 SELFISHNESS 



that individuals very frequently give, not according 
to their own ability, but in proportion to what their 
friends and neighbours bestow. When asked to con- 
tribute of their abundance, even towards an object 
that has in view their own spiritual welfare and that 
of their families, many are not ashamed to inquire 
what others have given, and to graduate their offer- 
ings accordingly. The question is not " What does 
God require, and how much can I consistently give?" 
but " How little can I bestow without subjecting my- 
self to the charge of penuriousness, and the scorn of 
my neighbours?" They are ashamed to fall below 
those of less or equal means with themselves; and to 
get off as easily as possible, are apt to underrate their 
own wealth and overestimate that of others. 

On the other hand, some may contribute more than 
others, from the love of appdause and the ambition of 
obtaining a name in society for unusual piety or be- 
nevolence ; and in both cases, whether shame or am- 
bition influence the mind, the motives are selfish, and 
consequently sinful and displeasing to God, who re- 
quires truth and purity of heart. A still worse fea- 
ture of the selfish principle is furnished by the ex- 
ample of those professors of religion who give but 
little for their own religious edification, and nothing 
at all to purposes of general benevolence. The ex- 
cuse given by such for withholding their aid is, that 
there is something wrong or untimely in the object 



OF CHRISTIANS. 179 

proposed. "When home objects claim their support, 
they say they would rather give what they have to 
spare to send the Gospel to the heathen, who are en- 
tirely destitute, and therefore in greater need than 
those living in Christian lands ; and when asked to 
help to send the Gospel to foreign and heathen lands, 
then they discover that " charity begins at home," 
and they feel bowels of compassion for the heathen 
in their own country and neighbourhood. This thing 
is not well timed, or that society is not well managed, 
and there is always some imperfection or error at- 
tached to every scheme or proposition that would call 
forth their sympathies, or extract the gold from their 
coffers. To say that such persons act unworthily of 
their standing as professing Christians, and their dig- 
nity as men, would be to use the mildest form of ex- 
pression that such conduct merits ; and it would be 
well for them seriously to consider what may be their 
condition at the judgment of the great day, when 
they shall stand before the Judge of all, who has 
commanded each one to "love his neighbour as him- 
self," and who will say to those who have refused to 
relieve his suffering disciples, " Inasmuch as ye have 
not done it to one of the least of these my brethren, 
ye did it not to me ; depart from me, I know you 
not." 

There is another in the conduct of professors of re- 
ligion, that is probably still more indicative of a sel- 



180 S ELF I S II X ESS 



fisli spirit than any of the preceding, and that is 
covetousness, or the love of wealth. That this is a 
prevalent sin at the present day, in the Church as 
well as in the world, can scarcely be doubted by any 
attentive observer, and indeed it is difficult, if not im- 
possible, to discern any difference, in this respect, be- 
tween those who do and those who do not profess to 
be the followers of Jesus Christ. That there should 
be a very great difference as to this thing between 
the two classes, will surely not be denied by any who 
acknowledge that Christ's disciples should obey his 
commands, since obedience is the Divinely prescribed 
test of true dicipleship. One of the Saviour's com- 
mands is, " Lay not up for yourselves treasures on 
earth," etc., " but lay up for yourselves treasures in 
heaven," etc. How shall the almost universal neglect 
of this injunction be accounted for? 

The conduct of Christians in regard to the desire 
and strife after wealth, could not be different, were 
the command precisely the reverse of what it is. Is 
it entirely overlooked and forgotten, or do Christians 
covet the treasures of earth in open defiance of a 
precept remembered and well understood? Or do 
they think that the law has been abrogated, and that 
they are now at perfect liberty to love and seek 
wealth, without being subject to the charge and guilt 
of idolatry ? Or do they deceive themselves with the 
plea that their motives are good and form a sufficient 



OF CHRISTIANS. " 181 

justification of their course ? Do they think to escape 
the guilt of disobedience by saying, that they are 
laying up treasure, not for themselves, but for their 
children : or that they intend, when they die, to leave 
splendid legacies to religious and charitable objects? 
"Whatever their professed motive may be, they are 
equally guilty of violating the precept ; for it is as 
absolute and irrespective of motive as the commands 
which forbid adultery, murder, lying, stealing and 
drunkenness. To plead motive for doing what is 
absolutely forbidden, is as clearly rebellious as though 
no motive were thought of or assigned. The motive 
then, is a vain pretext, and in most cases is a miser- 
able afterthought, adduced in extenuation of conscious 
guilt. " A deceived heart hath turned them aside, 
that they cannot deliver their souls, nor say, is there 
not a lie in our right hand?" The real motive is 
" love of money," as is manifest from the fact that 
the beloved gold is generally retained until death 
forces it from their grasp. If benevolence were the 
object, why does not the possessor apply it to that 
purpose as soon as it is acquired? Why deprive 
himself and others of the pleasure and benefit of 
using the Lord's money for his glory? The injunc- 
tion, "Let not thy left hand know what thy right 
hand doeth," as much implies the actual doing of 
deeds of benevolence, as it forbids the performance 
of them for the sake of ostentation ; and he does not 



182 SELFISHNESS 



escape the sin of Selfishness, who, by large bequests 
seeks to obtain a post-mortem reputation for piety 
and benevolence ; nor is that praise merited or well 
bestowed, which is usually given to dead persons, 
who have dealt out a tardy liberality of the wealth 
which it was impossible for them any longer to retain. 

Industry, temperance and economy are Christian 
duties, and these will usually, in the providence of 
God, be attended with temporal prosperity ; nor does 
the command, "not to lay up treasures on earth," 
forbid the just acquisition of wealth, though it does 
forbid its being hoarded up, on any pretext what- 
ever. Christians may lawfully accept wealth as a 
talent to be employed for God's glory ; and while it 
is thus employed, there is no sin in the possession of 
it, or in the effort to obtain it. Not money itself, 
but " the love of money is the root of all evil," and it 
is the coveting after it that " pierces the heart with 
many sorrows," even in this world, and will pierce it 
with many more in the world to come. It is not 
then the possession of wealth, hut the trusting in it 
as a source of respectability, comfort and happiness, 
that renders it almost impossible for a rich man to 
enter heaven. It is not they that are rich, but they 
that selfishly " will be rich," that " fall into tempta- 
tion and a snare, and into many foolish and hurtful 
lusts, which drown men in destruction and perdition." 

Covetousness is, beyond question, the easily beset- 



OF CHRISTIANS. 183 

ting and prevalent sin of the Church at the present 
day. This, more than any other cause, hinders the 
work of God, and delays the conversion of the world ; 
and, until this foul idolatry is banished from the 
hearts of God's people, there is little ground of hope, 
that the joyful shout will soon be heard, " The king- 
doms of this world have become the kingdoms of our 
Lord and of his Christ." Christians mourn over the 
senseless idolatry of the heathen, but at the same 
time tolerate in their own hearts an idolatry, which, 
though it may be more refined, is equally as senseless, 
sinful and destructive, as that which has for its object 
a stock or a stone. They lament the obstinate attach- 
ment of the Pagans to their dumb idols, whilst they 
themselves are as obstinately attached to their own, 
no less dumb and equally bewitching ; and were the 
Pagans fully aware of our refined idolatry, might 
they not retort our exhortations, by saying, " Cast 
out the beam from your own eyes, before you attempt 
to pull the mote out of our eyes." The chief obstacle 
to the conversion of the present races of Pagans, is 
not their besotted love of their gods of gold and 
silver, wood and stone. Were not the idolaters of 
Greece and Koine as mad upon their idols as those 
of the present period? and yet how gloriously the 
cross of Christ triumphed over them in the Apostles' 
days. And why did the cross then triumph, but 
because the Spirit of God accompanied the faithful 



184 SELFISHNESS 



labours of Christ's servants, and because the Church 
was supremely devoted to the honour of her Lord? 
Is not the Spirit still the same, and as ready to bless ; 
and what hinders the blessing more than the worldli- 
ness and Selfishness of a carnal church ? 

It is this covetous and selfish spirit that forms the 
chief difficulty in sustaining the ordinances of the 
Gospel in Christian lands. Many churches and con- 
gregations abundantly able to support the Gospel, 
announce themselves as " feeble 1 ' and " unable," 
without foreign aid, to support a minister ; and 
money, to a large amount, is contributed to their 
assistance. Feeble indeed they are ; but their feeble- 
ness generally consists in the weakness of their faith ; 
and their inability is nothing but an unwillingness to 
deny themselves for Christ's sake. 

There is scarcely a Christian congregation in our 
land, composed of fifty families, that could not easily 
support the Gospel among themselves, and do some- 
thing also to send it to the heathen ; and that, with- 
out sacrificing a real necessity or comfort of life, and 
much to their own spiritual improvement and joy. 
Complaints from feeble churches would never or 
seldom be heard, if Christians lived less to them- 
selves and more to God. What would it be for small 
congregations, either in city or country, to support 
their pastors, it' they fully did their duty in this mat- 
ter ? Would it amount to one-tenth of their pecuniary 



OF CHRISTIANS. 185 

gains? or even one-twentieth? Many complain of 
poverty in reference to Christian effort, who are pos- 
sessed of thousands, dwell in sumptuously furnished 
houses, and " heap up silver as the dust, and prepare 
raiment as the clay." "When many churches say, 
"We have done all we can, and must have help," 
their language must be understood with many quali- 
fications. They may have done all they can without 
exceeding their former measure. They may have 
done all they can without denying themselves some 
carnal gratification ; but they have not done all they 
can as regards their real ability or the claims of 
their Lord and Saviour. Much more is implied in 
the phrase, " doing what we can," than is generally 
supposed. Jesus said of the woman that anointed 
his head with precious ointment, " She hath done 
what she could," but in breaking the alabaster box 
and pouring the "very precious ointment of spike- 
nard on the Redeemer's head, she had probably 
exhausted all her resources and spent her last mite. 
Of the poor widow Jesus said, " She has done more 
than they all," because, in casting her two farthings 
into the Lord's treasury, she had thrown in her 
whole living. But who, unless it be such-like Marys 
and widows, can truly say, " We have done what we 
could, to testify our love for him who died for us ?" 

So long as professing Christians spend more of 
their Lord's money in unnecessary and hurtful luxu- 



186 SELFISHNESS 



ries, than they contribute to the support of the Gospel 
among themselves and its propagation abroad, should 
they not be ashamed to say, " we have done all we 
can," while the cause of God languishes and souls 
are hungering for the bread of life? Comparing the 
covetousness of Christians with the inspired declara- 
tion, " Ye are not your own, ye are bought with a 
price," and contrasting the little they give, with their 
ability and the claims of the Saviour, it is difficult to 
know what judgment to pronounce on the majority 
of those who are called by the name of Christ. But 
if the tree may be known by its fruit, it would not be 
uncharitable to say, that there is but little love for 
the Saviour or his cause among present Christians, 
and but little regard for their own souls or the souls 
of their neighbours. If the costliness of Mary's oint- 
ment was a proof of the greatness of her love, as the 
Lord himself declared, then, on the same principle, 
the littleness of Christian sacrifice must be regarded 
as clear evidence of a lack of affection ; and if so, 
then how little above absolute nothingness, must be 
the love of thousands who profess to regard Jesus 
Christ as the " chiefest among ten thousand and 
altogether lovely 2" 

Comparatively small and feeble congregations may 
try to excuse themselves by the plea, that they do as 
much in proportion as larger and more wealthy 
churches. While this is freely admitted, it is also 



OF CHRISTIANS. 187" 

true, that none fully satisfy the claims of duty in this 
behalf; and therefore the example of some can be no 
correct rule for the rest. 

This "measuring themselves by themselves, and 
comparing themselves among themselves" is not wise, 
and is fraught with much evil to the churches and 
the cause of Christ. They will not be judged at the 
last day by what others have done ; but, according to 
their own ability and the claims of their Lord, who 
hath bought them with his own precious blood, and 
therefore requires that " whether they eat or drink, 
or whatsoever they do, they should do all to his 
glory." 

Contemplating the penuriousness of Christians gen- 
erally, in connection with the doctrines, commands 
and promises of God's "Word, it is difficult to decide 
on what principle or motive they act in regard to 
supporting the institutions of religion, and the exten- 
sion of Christ's kingdom in the world.* They cannot 
think that the glory of God is a matter of small 
moment, or that but little is required of them for its 
advancement ; for they have solemnly acknowledged 
God to be supremely excellent, and that it is the 
duty and honour of all intelligent beings to make his 
glory the highest object of their constant aim. They 
cannot regard their Redeemer as having a claim to 
but a small share of their affections ; for they have 
repeatedly declared that he is infinitely worthy of 



1S8 SELFISHNESS 



their whole hearts, both on account of what he is in 
himself, and what he has done for their salvation. 
Do they regard their souls as but of little worth? 
This cannot be, for they profess to believe that an 
infinite price was paid for their redemption, and that 
they must exist hereafter in a state of endless dura- 
tion. Do they suppose that they are under no obli- 
gation to labour for the salvation of others ? How 
can they think so, in the hearing of that voice which 
said on Sinai: "Thou shalt love thy neighbour as 
thyself," or of that which speaks from Zion : " Love 
your enemies, do good to them which hate you, and 
pray for them which despitefully use you and per- 
secute you?" "Do good to all men and especially 
to them who are of the household of faith." Have 
they forgotten the declaration which saith, " There is 
that giveth and yet increaseth, and there is that 
withholdeth more than is meet, and it tendeth to 
poverty." Or do they doubt the fulfillment of the 
promise, " The liberal soul shall be made fat, and he 
that watereth shall be watered also himself?" And 
again, "he that hath pity on the poor, lendeth to the 
Lord, and that which he hath given will he pay him 
again." Do they think it their duty, above all 
things, to provide for the perishing body and lay up 
treasures on earth ? If such be their thought, then 
have they not forgotten or do they not contemn the 
command of their Lord, who says, " Seek ye first the 



OF CHRISTIANS. 189 

kingdom of God and his righteousness, and all these 
things shall be added unto you ?" 

If none of these hypotheses contain the true ex- 
planation of the difficulty, and what Christian would 
dare to advance them, to what cause shall it be 
ascribed ; and what is it that hinders the tribes of 
Israel from " coming up to the help of the Lord — to 
the help of the Lord against the mighty V' 

Whatever it might be that practically nullifies the 
Divine commands and promises, certain it is that 
they are almost a dead letter on the statute book of 
Heaven. 

Few seem to remember or understand them, and 
fewer still yield to them cheerful and uniform 
obedience. 

The Apostle Paul said of many in his day, " All 
seek their own, not the things of Jesus Christ." They 
sought their wealth, honour or ease, to the neglect 
of the interests of Christ's kingdom ; and if this be 
not the sin of multitudes in the Church now, then 
may they plead " not guilty" to any other accusation. 



CHAPTEE XH. 



PECUNIARY SELFISHNESS. 

Avarice Prevalent at the Present Day — Pervades all Nations and 
Classes. Avarice Tramples on Law, Right, and Humanity. 
All Seek their Own. Proofs of the Selfishness of Seeking to be 
Rich. Deference Paid to Wealth. Covetousness of the Church. 
Motives considered. Trusting in Wealth. Divine xidmonitions 
Disbelieved or Disregarded. Piety Languishes. Prosperity of 
the Primitive Church. Promises and the Mode of their Fulfill- 
ment. 

A moment's reflection will be sufficient to convince 
the reader that Pecuniary Selfishness is, perhaps, the 
most prevalent form of the vice at the present era. 
The love of money and pursuit of wealth pervade all 
the nations of the earth, and especially those that are 
distinguished for civilization and refinement. From 
the prince to the peasant, the desire to amass riches 
is the all-absorbing and controlling emotion. 

The millionaire, whose coffers groan with hoarded 
treasures, is nevertheless heard to utter the horse- 
leech cry, " Give, give," and the demand is reechoed 

191 



192 selfishness; 



by the toiling day-labourer, who sweats and groans 
through life, for the pleasure of leaving behind him 
when he dies a few hundreds or perhaps thousands, to 
be quarrelled over by ungrateful heirs. The princely 
merchant, whose ships traverse every ocean and visit 
every clime, continues his traffic until he himself is 
called to launch into the ocean of eternity, and visit 
a region whence there is no return. The frugal hus- 
bandman continues, to extreme old age, to drive his 
plough, in the hope that his broad acres will extend 
for miles around his final and narrow resting place. 

The restless and aspiring politician schemes and 
fawns, flatters and promises, that he may enjoy the 
honours and emoluments of office; and the pro- 
fessional man sedulously prosecutes his business, that 
he may draw golden opinions from those who employ 
him. The man of science and literature explores the 
secrets of nature and trims the midnight lamp, that 
he may discover hidden treasures, and by enlighten- 
ing the minds of men, may illuminate his own con- 
dition with the splendours of wealth. 

In a word, so universal, in all ranks and conditions 
of men, is the love of money and rage after wealth, 
that it is difficult to find a single individual who does 
not seem to make getting rich the grand object of 
life. This might be the less regretted did all men 
confine themselves to the lawful means of accomplish- 
ing their aim, and did they pay due regard to the 



PECUNIAE!. 193 



welfare of others. But such is far from beiug the 
fact. Tens of thousands care not what misery and 
ruin they bring upon others by their covetous Selfish- 
ness. The trafficker in intoxicating drinks regards 
not the tears and sufferings of broken-hearted wives 
and starving children, nor the moans of the widow 
and destitution of the fatherless. The gambler re- 
morselessly strips his victim of his last cent — laughs 
at his frantic self-upbraidings, and answers his ardent 
entreaties for mercy with the most profane and insult- 
ing language. 

And even where there is no unlawful invasion of 
right, or cruel trampling on the peace and happiness 
of society, there is, nevertheless, a criminal indiffer- 
ence to the general good, which practically nullifies 
the Divine injunction, "Let no man seek his own, 
but every man another's wealth." Indeed, this pre- 
cept seems to be understood, as far as it is regarded 
at all, in a sense exactly the reverse of its true mean- 
ing. The term "wealth," supplied by the English 
translators, was intended to express the meaning of 
"profit" or "welfare," and consequently the com- 
mand is, " Let no man seek his own welfare exclu- 
sively, but every man the welfare of another." In 
direct violation of this wholesome law, the general 
practice is for every man to seek, exclusively, the 
augmentation of his own wealth, by the transfer of 
that of another to his own possession, either by the 
9 



194: SELFISHNESS*, 



common and legal operations of trade, or by the ex- 
orbitant profits of dishonest transactions. 

Many considerations avail to prove that the general 
desire of, and strife after wealth, are of a purely sel- 
fish character, among which may be enumerated the 
obvious facts, that riches are principally devoted, by 
their possessors, to self-gratification in luxurious living, 
worldly distinction, and family aggrandizement ; and 
that the claims of philanthropy, patriotism, charity, 
and religion, are fitfully and grudgingly responded to 
by the vast majority of men of wealth. Another 
fact contributes strong proof on the same point, 
which is, that wealth is sought beyond what is suf- 
ficient to secure comfort, respectability, or distinction 
in society, and even beyond what is requisite to en- 
able children to commence the business of life with 
comfort and the fairest prospects of success, and this, 
notwithstanding the frequent admonitions of God's 
word and providence, that vast wealth is generally a 
temporal and spiritual curse to its possessor, and when 
left to children, too frequently proves the rum of their 
morals and happiness. 

The deference, too, that is almost universally paid to 
wealth, is proof how deeply the love of money is 
seated in the human heart, and how extensively it 
pervades the sentiments and forms of society. Mul- 
titudes who, beyond their wealth, have no claims to 
distinction or esteem, are nevertheless treated with 



PECUNIARY. 195 



the most " distinguished consideration," and find no 
difficulty in making their way to the " chief seats " 
of honour, and occupying the "uppermost rooms" in 
intelligent and refined society. While, on the con- 
trary, the virtuous and honest poor are frowned upon 
and neglected even by their own relatives, and es- 
teemed unworthy to take a seat at the footstool of 
those to whom, in point of moral character and use- 
fulness, they are vastly superior. Wealthy strangers 
are more respected and caressed than a poor brother, 
born to adversity, or thereto providentially reduced. 

It were a great relief to the dark picture which 
the covetous disposition of the world presents to view, 
could the professed followers of the self-denying Sa- 
viour be exempted from the charge of avarice ; but, 
alas, truth compels the assertion, that, in this respect, 
there is little or no perceptible difference between the 
Church and the world. The foul leprosy has deeply 
infected the visible members of Christ's mystical 
body, and extends its paralyzing influence through 
the whole. 

Beyond the ranks of the ministry, how few are found 
who are consecrating their time, talents, and superfluous 
wealth to the glory of God, in the support and exten- 
sion of his kingdom in the world. If covetousness 
be idolatry, as the Word of God declares it to be, 
then is the visible Church full of it, and there is no 
need to seek for it among the un christianized heathen. 



196 SELFISHNESS 



As there appears to be the same anxiety after 
wealth among those who profess piety as among those 
who do not, so there seems to be as much tenacity 
among the former as among the latter to retain what 
they possess. 

As a general rule, people of the world are as much 
disposed to support Christian and benevolent institu- 
tions as members of the Church, and are equally 
liberal in their contributions. Indeed, the Gospel and 
Christian schemes of benevolence are, to a great extent, 
supported by those called worldly men, and were their 
aid to be withdrawn, without a corresponding increase 
of effort in the Church, it would be scarcely possible 
to sustain the means of grace in Christian lands, or 
do any thing for the salvation of the world. Houses 
of worship would be diminished one-half in number 
or size, and if the Christian ministry dici not lack 
bread as well as employment, it would be owing to a 
miracle similar to that which fed Elijah at the brook 
Cherith. The desire for riches receives its true cha- 
racter from the motive by which it is prompted, 
and that motive is revealed by the general disposition 
that is made of riches when acquired. If the motive 
be selfish or merely avaricious, then is the desire sin- 
ful and idolatrous ; but if the motive be the glory of 
God, and the temporal good and eternal salvation of 
men, then is the desire a righteous one, and perfectly 
consistent with the Christian faith. 



PECUNIARY. 197 



The desire for riches, therefore, and the labour to 
acquire them, are not in themselves sinful and to be 
condemned, but, on the contrary, praiseworthy and 
Christian, when the motive and aim are of the right 
kind. 

The evil and danger of riches lie in the love of 
them for their own sake, or for the carnal advantages 
and gratification which they secure. When the dis- 
ciples were " exceedingly amazed " at the Saviour's 
declaration, " that a rich man shall hardly enter into 
the kingdom of heaven," and " that it is easier for a 
camel to go through the eye of a needle, than for a 
rich man to enter" the kingdom of God ; " and when 
they anxiously inquired, "Who then can be saved?" 
he explained his meaning and partly removed their 
surprise by saying, " Children, how hard is it for them 
that trust in riches to enter the kingdom of God ; " 
"with men it is impossible, but not with God, for 
with God all things are possible." 

The disciples, being yet children in understanding 
and grace, had not learned the distinction between 
possessing riches, and trusting in them and loving 
them, and the process of reasoning, through which 
the Lord would conduct his followers, is this : "It is 
hard for a man to have riches, and not to trust in 
them or love them ; but the love of riches is idolatry, 
and no idolator hath any inheritance in the kingdom 
of Christ and of God." And hence the peculiar dif- 



198 selfishness; 

ficulty in the salvation of the rich, and the obvious 
fact that few rich men are vital Christians, or even 
of exemplary morals. 

In regard to the distinction just spoken of, is there 
not as great a lack of understanding at the present 
day as in ancient times ? Or, the distinction being un- 
derstood and the danger comprehended, do men de- 
liberately prefer the treasures of earth to those of 
heaven, and carnal enjoyments to the favour of God, 
which is life and better than life ? 

Men are now as eager for riches, and as tenacious 
of their possession, as if the great Searcher of Hearts 
had never uttered his warnings on the subject, or as. 
if they verily believed that riches would not only se- 
cure earthly bliss, but would form a golden key to 
unlock for them the heavenly paradise, instead of 
forming an adamantine bar against their entrance, 
only to be broken through by the special and almighty 
grace of God. What utter disregard of Divine ad- 
monitions, what practical disbelief of sacred truth 
are witnessed at the present day, and generally preva- 
lent, not only among the unregenerate portion of 
mankind, but also, to a fearful extent, among those 
who otherwise bear the marks of God's children, and 
give hopeful evidence of a living faith ! While such 
is the fact, is it a matter of surprise that the influ- 
ences of the Holy Spirit are restrained, and that, con- 
sequently, the work of God languishes or proceeds 



PECUNIARY. 199 



but slowly, and that worldliness and formality are so 
extensively prevalent ? 

In proportion to the general and religious intelli- 
gence of the present day, and to the amount of the 
means of grace, true conversions to God and vital 
piety in the Church are lamentably deficient ; nor has 
the Gospel had that success in the heathen world 
which should be regarded as at all commensurate 
with the amount of means expended and of labour 
performed. A comparison of the last three centuries 
of the Christian era with the first three, should lead 
the Church of God to prayerful self-examination and 
deep humility. In three centuries from the death of 
Jesus Christ, the Gospel had banished idolatry from a 
great part of the Roman Empire, and obtained signal 
triumphs in other nations of the world. Its converts 
were a vast multitude, which no man could number, 
whilst, at the same time, its martyrs were reckoned 
by hundreds of thousands, who counted not their lives 
dear to them, for the love that they had to their cru- 
cified Lord and his glorious cause. In explanation 
of the difference between that day and the present, 
it may be said that that was an age of miracles and 
of the special outpouring of the Holy Spirit. While 
this is indeed true, yet much of the power of the 
Christian faith in the primitive ages is to be found, 
under God, in the self-denying and holy lives of the 
first confessors of Jesus, who renounced wealth and 



200 



honour, and. devoted themselves to the salvation of 
a lost world. They lived, not to themselves, but, 
when converted to God, brought their wealth and laid 
it at the Saviours feet, and cheerfully endured poverty 
and suffering that the} r might enter the kingdom of 
Zion's King, and lay up for themselves treasures in 
heaven, incorruptible and that can never pass away. 

The fact that Christians were then continually ex- 
posed to persecution and martyrdom, had the effect 
to render them indifferent to the seductions of wealth 
and honour, and animate them in the service of their 
glorified Lord. But as soon as persecution ceased, 
the native depravity of the heart obtained the ascend- 
ancy, and the love and pursuit of wealth and honour 
became general ; and when the Church began to say, 
" I am rich and increased with goods, and have need 
of nothing," then the converting and sanctifying in- 
fluences of the Spirit were withdrawn, and the Church, 
in spiritual things, became " wretched, and miserable, 
and poor, and blind, and naked." 

The declension of religion in the ancient Church 
was produced by t'he same cause that operates to the 
same effect in all ages. Christians being industrious 
and prosperous in worldly things, became rich, but, 
instead of devoting their wealth to Christ, they used 
it for their own carnal purposes, and left it to their 
children. They, in consequence, were formal and 
worldly, and thus, in a few generations, vital piety 



PECUNIARY. 201 



almost became extinct, and bigotry and superstition 
generally usurped its place. 

Another consideration deserves serious attention. 
Relying on the promises and predictions of the Word 
of God, do not Christians expect and pray for more 
glorious displays of Divine grace in the latter day, 
than even those of the first Pentecostal season ? But 
is there any scriptural hope of the realization of those 
promises and predictions, without a vast increase of 
Christian self-denial and liberality ? "While there is so 
much love of money and worldly conformity in the 
Church, in vain will it be to look and pray for the com- 
ing of the latter day glory. The spirit of Paul must 
be that of believers in general : " For me to live is 
Christ ;" and they must feel and exemplify the truth, 
" Ye are not your own, but ye are bought with a 
price; therefore, glorify God in your bodies and 
spirits, which are his." 



CHAPTEK xirr. 



SPECIAL SELFISHNESS. 



Meaning of the term " Special." Ages and Nations have their 
Special Traits. Ancient Rome. Declension of Rome. Middle 
Ages. Age of the Reformation. The Present Age. National 
Traits. Love of Self Predominant in All. The common boast 
in reference to the Nineteenth Century not to be commended. 
Special Traits of Neighbourhoods. Whence they may spring. 

mm Family Selfishness. Individual Selfishness. Children frequently 
Inherit the Mental Traits of their Parents. Questions Proposed. 

The term Special is here used in its common accep- 
tation. Thus, a special favour is one unusually large 
or granted under peculiar circumstances. A s.pecial 
reward is one not included in the original contract. 
Special benevolence is that which is large in degree, 
exceeding expectation, and beyond the absolute claims 
of necessity. Special cruelty is that which is more 
than ordinary. And any thing special, is that which 
is out of the general course of things. 

So by special Selfishness is to be understood that 
which constitutes a peculiar feature or marked char- 

203 



204 SELFISHNESS 



acteristic of an age, race, or individual, and may be 
special in manner or degree. Different ages of the 
world have their special or peculiar traits. That of 
ancient Roman greatness and power, was an age of 
military glory, ambition, and love of conquest and 
territorial acquisition. That of the decline and fall 
of the Roman Empire was distinguished by the re- 
peated irruptions of the northern barbarians, and 
the convulsive throes of a nation made imbecile by 
luxury and lust. The middle ages were characterized 
as ages of literary and moral darkness, religious su- 
perstition, bigotry, and persecution, and blind enthu- 
siasm and feudal commotions. The succeeding age 
was one of the revival of learning and true religion, 
accompanied with a more correct understanding of 
the nature of civil and religious liberty, with a deter- 
mination to assert and maintain the inalienable rights 
of man. The present is an age of increasing learn- 
ing, intelligence, invention, progress, and enterprize, 
and should it be added, of preeminent Selfishness, it 
is believed no injustice would be inflicted on the pre- 
sent race of mankind, either in a national or personal 
respect. Xations too have had, and still have, their 
peculiar features, which may, in some cases, be modi- 
fied by time, or entirely changed by a change of 
circumstances. The old Romans were illustrious for 
personal bravery and love of liberty, for national 
magnanimity and ambition, whilst their degenerate 



SPECIAL. 205 



successors appear to be as largely possessed of pusil- 
animity and submissiveness. 

But as the mentioning of names might be consider- 
ed invidious, let it suffice to remark, that stoical apathy, 
religious intolerance, and immovable inactivity, may 
prevail in one nation and district. Deep learning, 
metaphysical acuteness, and skeptical speculation, may 
be the boast of another. Musical taste and excellence 
in the fine arts may be the almost solitary redeeming 
qualities of a third. Cruelty, avarice, and superstition, 
may disguise a fourth. Another may be frivolously 
gay, religiously skeptical, scientifically acute, artisti- 
cally and mechanically ingenious, and politically 
changeable. Another, almost as rough, cold, and sta- 
tionary as a mountain of ice. In another, plodding in- 
dustry and careful economy may prevail. In a neigh- 
bouring people, learning, intelligence, piety, self-suffi- 
ciency, benevolence, and self-aggrandizement, may be 
mingled in almost equal proportions. And, lastly, 
another may share largely in all the qualities last 
mentioned, with, perhaps, a greater degree of liberty, 
activity, and progress. All, however, may participate 
in nearly equal measure in the love of self. Many 
of the traits enumerated above, however various or 
opposite they may seem, naturally and truly resolve 
themselves into the same depraved and predominant 
principle of fallen humanity which has been con- 
sidered the fountain of vice and foundation of evil, 



206 selfishness; 



for Selfishness is equally manifest in dull apathy and 
restless excitability, in military courage and love of 
glory, and in shrinking pusillanimity, in the boast of 
patient investigation and logical quickness, and in 
cold indifference and staid barbarity and ignorance, 
and in cruelty, avarice, love of pleasure, changeable- 
ness, self-aggrandizement, and love of wealth. 

It would consequently be a very difficult task to 
determine in what age or nation Selfishness has most 
abounded, and the task shall not be attempted in that 
aspect. It will be sufficient, in this respect, that it 
has been already intimated that the present age will 
probably be regarded in future as superabounding in 
civil, pecuniary, and religious Selfishness. 

The consideration of special Selfishness is more suc- 
cessful and satisfactory when directed to neighbour- 
hoods, families, and individuals. Particular neigh- 
bourhoods and larger sections of civil society are some- 
times, it might be said frequently, observed to assume 
and long retain a special trait or mark of character, 
and this is more apparent in rural districts than in 
large cities and towns, because that in the country all 
the contiguous families are intimately acquainted with 
each other's state and doings, and more or less con- 
nected by kindred ties; besides, their frequent and 
long-continued intercourse and mutual influence tend 
to perpetuate sentiments and customs from genera- 
tion to generation. 



SPECIAL. 207 



One neighbourhood or district may be pervaded by 
an avaricious and parsimonious spirit, another may 
be distinguished for prodigality and wastefulness ; one 
may be marked by sobriety and morality, another by 
intemperance and profligacy ; piety and correct Chris- 
tian deportment may prevail in some, while infidelity 
and religious laxity may predominate in others ; the 
spirit of improvement and enterprise may be active 
in one place, while another is oppressed by slovenli- 
ness and lack of thrift. 

To a careless observer, these special characteristics 
may appear to spring from entirely different princi- 
ples, but this is not the fact, with the exception of 
those which have their origin in Divine grace. In 
reference to these peculiar traits, it is much easier to 
trace them to their common source than to ascertain 
their exciting cause. Could the several communities 
be clearly traced to their original formation, it might 
appear that one or more prominent individuals or 
families have influenced their own generation, and 
transmitted their spirit to succeeding ones. Po- 
litical and religious opinions and practices are thus 
propagated and perpetuated, and so may be the mo- 
tives and spirit by which they are actuated and 
directed. 

An individual may be avaricious, and, as the head 
of a family, may easily infect his whole household 
with the same spirit.- His children naturally imbibe 



208 SELFISHNESS 



his sentiments and puisne the course which he has 
marked out, and they, in turn, become the parents 
and instructors of others, and thus transmit whatever 
of good or evil belonged to their own character to 
future generations, with probably increasing power 
as the sphere becomes enlarged. 

But an individual's influence is not and cannot be 
restrained within the bounds of his own family. He 
must and will, according to circumstances, exert more 
or less power over his neighbour's sentiments, motives, 
and pursuits. If he be, comparatively, a man of 
wealth, or talents, or learning, he will be regarded 
with deference by those around him, and his sayings 
and doings will be considered oracular and proper by 
those less favoured and gifted than himself. 

The inquiry is not so general, " what is right and 
proper in itself?" as, " what does such a one say or 
do?" And the mass of mankind are prepared to 
adopt the measures of one who has been successful in 
the acquisition of wealth without regard to the moral 
character of such measures. 

Some families are observed to be peculiarly in- 
fected by the selfish spirit, through nearly all its 
branches, and for successive generations. They ap- 
pear to be almost incapable of regarding any thing 
as worthy of attention or esteem, except as it may 
have some connection with themselves, or have a 
bearing on their own honour and prosperity. Every 



FECIAL. 209 



tiling they possess is the most excellent of its kind ; 
and every thing they do, is done in the best manner, 
and is the perpetual subject of their conversation. 

Their afflictions and trials are thought by them to 
be the heaviest ever endured by mortal man, ana 
they wonder that others show so little sympathy for 
them, whilst they were seldom if ever known to 
manifest the least feeling for the woes of their neigh- 
bours or of the human race. They exact the utmost 
respect and deference from those beneath them, but 
are unwilling to grant the same to their superiors. 
They are ever striving to elevate themselves, and 
care not how many they may trample under foot. 
To advance their own honour is their constant aim, 
whilst they rejoice in the disgrace of others and do 
what they can to increase it. To promote their own 
interest and prosperity, they will not hesitate to in- 
flict injury on # others, when they can do so with 
impunity. The different members of such families, 
are generally as selfish towards each other, as they 
are to strangers, with the exception that when any 
thing affects the honour of the family, and conse- 
quently of each individual, they forget for a moment 
their differences, and unite in mutual defence. 

Individual examples of special Selfishness are so 
numerous, that almost every neighbourhood is pos- 
sessed of one or more. A person of this character is 



210 selfishness; 



easily distinguished from others, and is well known to 
all his acquaintances, though unknown to himself. 

He conceals his own disposition from himself by 
giving a wrong name to his peculiar infirmity ; and 
seems to think that others have not penetration 
enough to discover the cheat. His avarice, in his 
own estimation, is merely a proper anxiety for his 
own good or that of his family. His pennriousness 
he calls economy, his unsociableness he styles inde- 
pendence, and his illiberality he represents as impartial 
justice. He will stoop to almost any thing, either to 
make or save a shilling. He is in favour of improve- 
ments when they promise to improve his revenues, 
but is irreconcilably opposed to such as would ab- 
stract any thing from his coffers, though manifestly 
calculated to promote the public good. He finds 
fault with schemes of benevolence, that he may have 
a pretext for withholding his aid ; although at the 
same time he will talk by the hour on the duty and 
pleasure of benevolence and liberality. The fear of 
losing a little of his idolized wealth, will make him 
easy to be offended with his best friends, nor will he 
be reconciled until the danger is past. He will quar- 
rel with truth itself, if she makes any demands on his 
purse ; and even his religious creed will be regulated 
by the principle of economy. Acknowledging no 
rule of conduct but the love of self, his changes in 
politics and religion are apt to be frequent and sud- 



SPECIAL. 211 



den, and he is always a bigot, to whatever party or 
sect he may belong. He may occasionally perform 
what seems to be a generous or liberal act ; but it is 
either from ill will and spite towards a forsaken cause, 
or to gain applause with new associates. If he be a 
professor of religion, a stranger, to hear him talk on 
the subject of Christian duty, might suppose him to 
be a saint recently come from heaven ; but his 
brethren in the Church are fully persuaded that he is 
a wolf in sheep's clothing. In his attempt to conceal 
from others his true character, he is unsparing and 
bitter in his denunciations of the very faults of which 
he is guilty, and cordially hates those who most 
resemble himself. He is positive and dogmatical in 
his own opinions in proportion to his ignorance, and, 
as Solomon says of the sluggard, " he is wiser in his 
own conceit, than seven men that can render a 
reason." 

He is obstinately attached to his own habits and 
practices, and censorious in regard to those of others ; 
and denounces, as fools, all who presume to differ 
from him. 

He can see no reason in the habits he dislikes, and 
no absurdity in those he loves. If he be of a courte- 
ous disposition, he will habitually deny himself many 
of the comforts of life, to increase his gains ; but is 
unwilling to make the smallest sacrifice for the good 



212 selfishness; 



of others, or to promote the cause of truth and 
righteousness. 

If he be fond of animal delights, he is liberal to 
excess in the gratification of his own appetites and 
desires, but regards every penny as worse than 
wasted that is spent in the gratification or improve- 
ment of others. In a word, the supreme love of self 
is the key that enables us to decipher the intricate 
problems of his character, and readily explains acts 
that seem almost inexplicable, and shows that they 
spring from the same source, however antagonistic 
they may seem to a casual observer. 

That children very frequently inherit the peculiar 
mental traits of one or both parents, is a matter of 
daily observation, and is a subject worthy of the 
close attention of the psychologist and physician. 
Such questions as the following readily suggest them- 
selves to a reflecting mind. Whence originate nation- 
al traits of character and disposition? Is it from 
climate, soil or food, or from some* remote ancestral 
stock ? In regard to personal disposition, is the cause 
to be sought for in the mind itself, or in the body ? 
If in the mind, how does it descend from parent to 
child for many generations ? If in the body, in which 
of its parts or organs is it located? Is it in some 
peculiar convolution of the brain, or in a deranged 
state of some other organ ? In the case of irascibility 
of temper, is it owing to some peculiar taint of the 



SPECIAL. 213 



nervous system, or is the excitability of the nerves 
caused by some morbid secretion ? So also in refer- 
ence to covetousness, envy, jealousy, and similar 
depraved emotions, are they to be traced to some 
specific cause in the mental or bodily organization 
of the individual ? Or, finally, is disposition, whether 
national or personal, merely the result of education, 
example and habit ? The power of these latter agents 
over individual arid national character, is confessedly 
great ; and yet it is not sufficient to explain the diffi- 
culties in the case, since children are observed to 
possess the disposition of their parents, long before 
the work of education has been commenced, or ex- 
ample and habit have exerted their power. But, as 
it is not the design of this work to investigate the 
remote causes of constitutional temperament, this 
whole subject, with the queries proposed, must be 
referred to those whose proper business it is to study 
and explain the physical organization of man. 



CHAPTEE XIV. 



PERSONAL SELFISHNESS. 



Meaning. Danger of Overlooking Yourself. Importance of Self- 
Examination. In Others see Yourself. A Family Likeness. 
True Question. Selfishness Manifested in Pride, Vanity, i^ger, 
Resentment, Envy, Jealousy, Contention and such like. Seek 
the only Efficient Remedy. 

By Personal Selfishness, dear reader, is meant that 
of your own mind and character. After reading all 
that has been said on the subject, there is great danger 
that, in looking abroad for examples in others of this 
hateful vice, you may be tempted to overlook your- 
self. In such a case, the writer's labour would be 
almost in vain ; and altogether so in reference to 
yourself. 

Should each reader overlook or exonerate himself, 
injury, instead of benefit, may result from the ex- 
position that has been attempted ; since a censorious 
spirit, the offspring of Selfishness itself, might be 
thereby increased, and nothing be effected towards 
an eradication of the evil. It is therefore of the first 



216 selfishness; 



importance that you should be led candidly and in 
the fear of God, to examine your own soul, and 
fervently pray for the influences of the Holy Spirit, 
that you may discover and feel the plague of your 
own heart, and seek the proper and only remedy. 

As face answereth to face in a glass, so doth the 
heart of man to man ; and whatever you may think 
of others, be assured that you yourself are labouring 
under the universal distemper. The question is not, 
whether you are as selfish as some others, but whether 
there be not enough in yourself, when properly ap- 
prehended, to create self-loathing and humiliation 
before God. And certain it is, that, if you are faith- 
ful in the search, you will find work enough for a 
lifetime in resisting the spirit of self in your own soul, 
and seeking to have implanted and invigorated that 
of true benevolence. 

Do not then pass over this chapter or carelessly 
peruse it, as one that does not concern you ; but 
seriously and prayerfully read on, while some of the 
symptoms of the mental disease are presented to your 
view. 

PRIDE 

Is a protean vice, which assumes various names, 
under which it seeks to conceal its hateful nature. 
At one time it is self-complacency, or that pleasure 
which is felt when any one contemplates some real or 



PEKS0NAL. 217 



imaginary endowment of which he is, or thinks he is, 
possessed. At another time, it is decency or a becom- 
ing regard for external appearances. Again, it is 
self-sufficiency or that feeling of ability which may 
be requisite to the performance of duty, or the ac- 
complishment of great exploits, without proper re- 
gard to the Divine assistance and blessing. Anon, it 
is highmindedness or haughtiness, accompanied with 
contempt of others who may be inferior in point of 
talents, acquirements, or possessions. 

In some or all of these forms have you not often 
felt pride swelling and rankling in your heart ? Cor- 
poreal beauty or attractiveness may fill your heart 
with pleasure, and cause you frequently to contem- 
plate your charms and set them off to the best advan- 
tage, at the cost of much time and money, that you. 
may attract the admiring gaze of all beholders. Men- 
tal endowments or acquisitions are frequently ex- 
hibited, that you may be complimented for your in- 
telligence, learning, or wit. Your wealth may excite 
a feeling of independence, and tempt you to despise 
the poor, and require that deference from others which 
should be given only to high moral excellence and 
goodness. Or you may boast of your high and hon- 
ourable connections in society, whilst you disregard 
the honour which cometh from God, and despise the 
true nobility that springs from honesty and benevo- 
lence. In these and other ways, almost innumerable, 
10 



218 selfishness; 



selfish pride manifests itself, and works the will of 
the flesh and not the will of God. 

VANITY 

Is another form of Selfishness as prevalent as pride. 
"When a person thinks too highly of himself, it is but 
natural that he should desire others to do the same. 
A few may possibly be too proud to be vain, and may 
care little or nothing for the good opinion of others. 
It is lawful to be gratified with the good-will of others, 
and to labour rightfully to obtain and keep it, but to 
make the praise of men our chief aim, and to shape 
our actions for that end alone, is certainly selfish and 
sinful. Have you not, times innumerable, anxiously 
desired to obtain praise for natural or acquired en- 
dowments, in reference solely to your own gratifica- 
tion and advantage, while to hear others praised for 
the same, would give you no pleasure, but rather the 
reverse ? 

ANGER, 

Too, is mostly of a selfish character. " Be ye angry 
and sin not," is a Divine injunction, but of difficult 
execution. To be displeased with evil conduct, and 
to manifest that displeasure in a proper way, is the 
duty of all. But when a person feels displeasure at 
the evil conduct of another, because it afflicts himself, 
but is indifferent to it when others are injured, his 
anger is wrong and truly selfish. Have you not then 



PERSONAL. 219 



been frequently angry with others, not only for doing 
what you thought to be wrong, but even for telling 
you the truth or for speaking the truth to you ? And 
have you not cherished this angry and malicious feel- 
ing for a long time, contrary to the command, " Let 
not the sun go down upon thy wrath," and forgetful 
of the Saviour's words, " Love your enemies, do good 
to them that hate you, and pray for them that despite- 
fully use you and persecute you ? " 

RESENTMENT 

Naturally succeeds anger, and adds ten -fold to its 
guilt. To return evil for evil is utterly contrary to 
the spirit of natural and revealed religion, and is 
never justifiable. "Vengeance is mine, I will repay 
it," saith the Lord. " Beloved, avenge not yourselves, 
but rather give place to wrath." , " Render evil to no 
man." These, and many similar precepts, reveal the 
true nature of resentment as a work of the flesh and 
the offspring of self. 

Yet, have you not often sought to avenge yourself 
on those that you thought had injured you? Have 
you not rendered "railing for railing," and slander 
for slander, and been gratified when your enemies 
have been overtaken with misfortune or affliction ? 

Instead of praying for your persecutors, have you 
not wished, and therefore prayed, that God would 
curse them, and never forgive them ? 



220 SELFISHNESS. 



Envy, jealousy, contention, and similar ills, with 
which the world abounds, all spring from the same 
bitter root, and are productive of " evil, and only 
evil, and that continually." Are you not sensible 
that these feelings often predominate in your heart, 
and does it not require a great effort to resist and sup- 
press them ? 

Whatever belongs to yourself is the object of your 
special regard, while that of others excites your envy. 
An injury done to yourself calls forth your marked 
disapprobation, whilst entire insensibility is shown to 
the injuries sustained by others. To speak evil of 
you is a high crime, but for you to speak evil of 
others is excusable and proper. Pride in others ex- 
cites your disgust and condemnation, but in yourself, 
it is proper self-respect. 

But to attempt to follow Selfishness in all its ser- 
pentine windings in the human heart would require 
more time and space than can be allowed. 

Suffice it to say, that if you faithfully perform the 
duty of self-examination, you will discover Selfish- 
ness where you had not suspected its existence, and 
will have abundant reason to abhor yourself and re- 
pent before God in dust and ashes. 

May God aid you in the work, and dispose you to 
apply to him as the only Physician, and to his grace 
as the sole efficient remedy. 



PART SECOND. 



ESTTKODUCTOBY EEMAEKS. 

A Distressing Thought. Anxious Inquiries. God's Promises and 
their fulfillment through appropriate means. 

The thought of the indefinite continuance and 
universal propagation of the spirit of Selfishness 
cannot but be very distressing to every benevolent 
heart. 

In contemplating the wide-spread and ruinous effects 
of the love of self, as exemplified in the history of 
this fallen world for nearly six thousand years, the 
soul of the Christian philanthropist is overwhelmed 
with amazement and filled with sorrow, and he is im- 
pelled to cry, " Lord, how long ! " How long shall 
this hateful principle desolate thy beautiful footstool, 
and fill the hearts of thy intelligent offspring with 



22 1 "REMEDY OE SELEISITNESS ; 

covetousness, wrath, envy, and malice, every evil 
word and work, and bring lamentation and woe to 
the bosoms of the suffering and down-trodden meek 
of the earth ? How long ere universal benevolence 
shall pervade the nations and arrest the progress of 
desolating war? How long ere Christian good- will 
shall dry up the streams of self, that in a thousand dif- 
ferent ways have brought misery and desolation to the 
hearts and homes of millions of the human race ? How 
long ere the families of mankind shall be united in 
the bonds of that heavenly love which shall convert 
this selfish, cold, and barren world into the blooming 
and fruitful paradise of God ? 

This consummation is devoutly to be wished and 
prayed for, but would scarcely be a hopeful one were 
it not that the God, who cannot lie, hath distinctly 
promised it jn his unerring word, and thus given ample 
encouragement to the unceasing pray era and faithful 
labours of his believing people. The same God who 
predicts has pointed out the means of fulfillment, and 
calls, in his providence, on all the good of every 
name and nation to use those means in dependence 
on his almighty power and grace. 

Yet, though the promises of God are a sufficient 
ground of hope, encouragement, and confidence, it 
must not be forgotten or disregarded that his promises 
are to be realized through the agency of appropriate 



INTRODUCTORY REMARKS. 



225 



means, and that he has placed the remedy for the 
evils of Selfishness, as of every other form of sin, in 
the hands of parents, teachers, legislators, and espe- 
cially of the Church of Jesus Christ. 



10* 



J 



CHAPTEK I. 



REMEDY IN THE HANDS OF PARENTS. 

Position and Power of Parents. Parental Love, its Failure and Cause 
thereof. Selfishness to be Opposed. Like begets Like. Resem- 
blance of Children to Parents, Physically, Mentally, and Morally. 
Diseases and Vices both hereditary. A Theory. Infant Selfish- 
ness not properly treated. Mother's Influence First and 
Greatest. United Influence of both Parents. How Difference 
of Views should be managed. Parental Consistency and Ex- 
ample. Parents should be what they desire their Children to be. 

The position which parents occupy in society is of 
the most honourable and important character, and 
the power which they wield for the good or injury of 
their offspring and of community in general, can 
scarcely be over-estimated, and has hitherto not been 
fully appreciated by the world or the Church. 

It is an instinct of our nature that parents should 
love their children, and desire and labour for their 
permanent welfare ; yet, in consequence of depravity 
and mistaken views, they altogether fail In innumer- 
able instances, and comparatively but few meet with 

227 



228 remedy of selfishness; 

even partial success. On inquiry for the causes of fail- 
ure and disappointment, Selfishness presents itself as 
at once the most prominent and powerful. 

If parents wish, as they all should, and probably 
most of them do, the real happiness of their children 
and the prosperity of society, they ought especially 
to guard against the indulgence of the selfish prin- 
ciple in their own hearts, and endeavour to prevent 
its perpetuation in their families. It is a rule of 
morals as well as # physics that like produces like. 
"Men do not gather grapes of thorns, nor figs of 
thistles." " Every good tree bringeth forth good fruit, 
but a corrupt tree bringeth forth evil fruit." So, to 
expect that selfish parents should have and rear self- 
denying and happy children, is almost as unreason- 
able as to expect an evil tree to bring forth good 
fruit. 

Though inexplicable to man, there is, undoubtedly, 
something physical concerned in the moral resem- 
blance which children bear to their parents. 

It is as frequently the fact that parents transmit to 
their children their moral qualities as their physical 
conformations and features. Diseases are hereditary, 
and so are vices, and both descend from generation to 
generation with greater uniformity and certainty than 
the opposite good qualities, because any thing vicious 
finds a more congenial soil in depraved human na- 
ture than that which is good, takes root more speedily, 



PARENTS. 229 



and is of quicker growth. Hence family traits, whether 
bodily, mental, or moral, are propagated for ages, 
and national characteristics obtain an almost indeli- 
ble existence. If, then, parents wish their children 
to be selfish and covetons, and consequently unhappy, 
let them cherish these evil passions in their own 
hearts, and, if not infallibly certain, it is exceed- 
ingly probable, that they v/ill impress their own 
moral image on their offspring ere they see the light ; 
or at least, communicate a constitutional bias which 
will be as lasting as life. On the contrary, self-deny- 
ing and benevolent parents may implant in the men- 
tal constitution of their children a predisposition to 
the same qualities, which by future culture, under 
the influence of Divine grace, shall bring forth fruit 
unto eternal life. If the theory thus briefly sketched 
be correct, then is it of vast and vital importance to 
all parents and to society at large, and well deserves 
a more careful and extended investigation than can 
be given it in such a work as this ; and it is much to 
be desired that some well qualified individual may be 
induced to undertake the task. 

As Selfishness is undoubtedly the first sinful pas- 
sion or emotion clearly to manifest itself in the 
infantile mind and conduct, it is the first task of 
parents to mark its commencement, oppose its growth 
and overcome its influence, by the implantation of 
correct principles. 



230 REMEDY OF SELFISHNESS ; 

Few parents seem to be aware of the real nature 
of those emotions which often possess the soul of the 
little infant, ere it is capable of giving verbal expres- 
sion to its thoughts and wishes ; but if closely scrutin- 
ized, its actions will clearly resolve themselves into 
the principle of self, and when parents are convinced 
of this, instead of laughing at the little one for its 
quickness and being pleased with its spirit, they 
should seriously and perseveringly check the evil by 
every appropriate means in their power. On the 
mother especially, devolves the duty of exercising the 
primary restraining influence on the selfish passions 
of her children, since she has the first opportunity of 
observing their rise, and of applying the gentle but 
potent corrective of a mother's love. Children's first 
years are spent almost entirely in the mother's pres- 
ence ; she is their companion, instructor, physician, 
nurse and best friend, and therefore has a happy 
opportunity of correcting their waywardness, and of 
guiding their first steps into the right path. Under 
her proper influence the work of restraining and 
overcoming Selfishness in her children may become 
far advanced, before they shall be exposed to the 
evil influence of selfish companions or of general 
society ; and those truths may be inculcated and 
principles implanted, which no subsequent inter- 
course with the world will be able to obliterate ; but 
which, under the power of Divine grace, shall bring 



PARENTS. 231 



forth the fruits of self-denial arid eternal life. If the 
spring be pure, the waters that flow from it will be 
pure too. 

The little rill may be easily dammed up and its 
course diverted ; but the impetuous river sweeps 
away every obstacle and mocks at the puny efforts 
of man to arrest its ownward flow. So, mothers! 
Providence has seated you at the spring, the fountain 
head of the stream of society ; and much depends on 
your teaching and example in the nursery, whether 
that stream, in its gentle flow, shall fructify and bless 
the world, or whether its angry flood shall be marked 
by desolation and the wreck of human hopes. 

In the inculcation of correct principles and rules 
of conduct, there should be a perfect union of senti- 
ment and teaching in both parents. It often happens 
that the two differ widely from each other in views 
and feelings. One may be improperly tender and 
indulgent, and the other the reverse ; and indeed it is 
seldom that both are perfectly unanimous and con- 
cordant in these respects. There is therefore the 
more need of self-denial and forbearance in husbands 
and wives towards each other, lest they should pre- 
vent the efficacy of good instruction and but increase, 
in their children, the evil dispositions which it should 
be their united efforts to destroy. Where differences 
between parents exist, as to instruction or correction, 
they should not be apparent to their children ; nor 



232 REMEDY OF SELFISHNESS ; 

should one parent interfere with the other when cor- 
rection is administered, or express, in the presence of 
children, disapprobation of each other's course. Open 
and angry disputation has its origin in the very 
Selfishness that is condemned, and can only tend to 
cherish in the minds of children the same feelings. 
If either parent finds it necessary to controvert the 
views and conduct of the other, it should invariably 
be done in the absence of their children. 

There is another idea of vital importance in this 
connection, which is, that parents should be extremely 
careful that their conduct in business and general in- 
tercourse with the world do not present a direct 
contradiction to the instruction givei. to their chil- 
dren. Example is more influential than precept ; 
and children are generally close enough observers of 
parental conduct, to discern whether the example 
differ from the precept. 

It is a natural conclusion with both young and old, 
that an individual considers the course pursued of 
more importance than one merely recommended; 
and, therefore, it would be generally labour lost, to 
inculcate on others the principles of self-denial, while 
Selfishness is one's own ruling passion. Yet a vast 
amount of this inconsistency is found in general 
society, and even in that portion of it which professes 
practical religion. 

How often do we see Christian parents endeavour- 



PAEENTS. 233 



ing to teach their children one thing, whilst their 
conduct is inculcating the very reverse at the same 
time ! They say, verbally, to their children, " Ke- 
ligion is the one thing needful above all others ;" and 
yet, practically, they declare the world to have prior 
and superior claims on their attention. They may, 
by words, teach practical benevolence, but with what 
prospect of success, when what they give in charity 
or for the support of religion is not worthy of being 
named in connection with what they spend in useless 
and worldly display ? If the rising and future gen- 
erations of mankind are to be self-denying and be- 
nevolent, then is it of essential importance that the 
tongue and life of those that rear them should be 
accordant, and on the right side. Let, then, parents 
ponder well the nature of the instruction they give to 
their children, and embrace the earliest opportunity 
of giving a right direction to their infant minds, 
keeping in mind the oft repeated adage, " Just as the 
twig is bent, the tree 's inclined ;" or the inspired in- 
junction, " Bring up a child in the way he should go, 
and when he is old, he will not depart from it." And 
let them especially see to it, that their conduct agrees 
with their teaching, that they themselves walk in the 
straight and narrow path of self-denial, that they may 
be able, in truth, to say to their children, " Follow 
us, as we follow Christ." 

As an auxiliary to the influence of parents, that of 



234 REMEDY OF SELFISHNESS J 

the elder brother and sister is powerful in the family 
circle. They claim and exercise a delegated and 
limited authority over their juniors ; and it is of great 
importance that it should be of the right kind and 
maintained in a proper manner. 

It is not an authority of absolute command, and 
should seldom, if ever, take that form. It is an in- 
fluence which superior 1 age, knowledge and experi- 
ence give them, and should invariably be accom- 
panied with gentleness and love. It is frequently 
the case that an elder brother or sister, in speaking to 
the younger, uses the same tone of authority and 
manner that parents alone have the right to employ. 
This is entirely wrong and is calculated to do much 
injury; for it begets resistance and self-will, and 
seems to authorize those so addressed to attempt the 
same towards those beneath them. Commands, when 
resisted, excite anger, and often lead to harsh and 
threatening language, and even to blows. Instead 
of saying, " Go, and clo this or that," it were much 
better to say, " Be so kind as to do so and so ;" and 
when there is a little reluctance to comply with the 
request, affectionate remonstrance will more generally 
succeed in producing compliance, than opprobrious 
language or physical force. 

The first-born of the family, especially if a daughter, 
is in a position to give a right or a wrong tone of 
feeling to the rest of the children; and hence the 



PARENTS. 235 



importance that such a one should exercise great 
circumspection over every word and deed ; and hence 
also the duty of parents to use special endeavours to 
have the first child a pattern for the rest, of all that 
is correct in principle, self-denying, gentle and loving 
in practice. There is scarcely a more beautiful scene 
in social life, than to see an elder sister exercising an 
almost maternal influence for good over her bi others 
and sisters, in being their instructress, counsellor, 
comforter and guide in all that is lovely and of good 
report ; whilst, on the contrary, it is a lamentable 
spectacle, when she is the tyrant and tempter of the 
household. 

Young friend, if you are the elder of the juvenile 
household, cherish and practice the duty of self- 
denial; and by example as well as precept, teach 
your brothers and sisters the happiness of a renuncia- 
tion of self-will, and the duty of each one, by love 
and forbearance, to seek to promote the good and 
pleasure of all the rest. By so doing, you will have 
a blessed reward in the peace and joy that will fill 
your own bosom, and in the satisfaction you will feel, 
that you are contributing powerfully to eradicate that 
Selfishness which has so long been the greatest curse 
to families and nations. 

Should you be selfish and overbearing in your con- 
duct towards the younger children, you will not only 
destroy your own peace and happiness, but you may 



236 REMEDY OE SELFISHNESS. 

inflict an almost inconceivable amount of injury on 
those whom you are bound tenderly to love, and 
whose real welfare you should promote by every 
means in your power. 

God has placed you in a position, second in honour 
and importance to that of your parents alone, and he 
will hold you to a strict account for the manner in 
which you have acted in your sphere. Let your 
conduct be such, that your parents may thank you, 
your brothers and sisters love and imitate you, and 
Goo! approve you. 



r 



CHAPTEE n. 



TEACHERS. 



Teachers next to Parents. What Institutions of Learning should be. 
Temptations to Selfishness among Pupils. Failure of Teachers. 
Self-denial more important than Learning. "What the Public 
demands of Teachers. General defect of Instruction. Instruc- 
tion in regard to Selfishness should have a Prominent place in 
Schools and all places of Learning. Selfishness directly En- 
couraged and Promoted by the prevalent System of Rewards 
and Punishments. That System Radically Wrong. Correct 
Motives. Duty of Instructors. 

Next to parents, the educators of youth have the 
greatest power to restrain and eradicate evil propen- 
sities, and the best opportunity of training the rising 
generation to self-denial, virtue and benevolence. 
The school, the academy, and the college are so many 
progressive steps from the nursery to the civil com- 
munity ; and in each, there should be a constant 
endeavour to instil those principles which will be 
needed in public life, and which shall make the 
future men and women obedient citizens, and the 
benefactors of their country and the world. 



238 remedy of selfishness; 

In institutions of learning, from the common school 
to the, university or professional class, there will arise 
numerous temptations, among the associated youth, 
to the indulgence of selfish feelings, and consequently 
there will be many opportunities for teachers to point 
out the sin and evil of Selfishness, and to present the 
obligations and motives to an opposite line of conduct. 
But it is to be feared, that instructors in general do 
not feel the importance of this subject, or give it the 
practical attention it so imperiously demands. 

To communicate habits of self-denial and benevo- 
lence, is much more necessary to the future welfare 
of individuals and society, than any one, if not all, 
of the usual branches of a liberal and accomplished 
education. It were much better for the youth to go 
forth into the world ignorant of much speculative 
science, and without those accomplishments on which 
refined society set so much value, than to commence 
public life with those principles of selfish ambition 
which have filled the world with strife and woe. 

The public generally demand that the instructors 
of their children should be of a good moral character, 
and that they should endeavour to instil into the 
minds of their pupils morality and the first principles 
of true religion. But can there be morality and 
reliirion where the mind is under the unrestrained 
influence of pure Selfishness? To correct youth for 
lying, stealing, swearing and like vices, while Selfish- 



TEACHERS. 239 



ness, the root of the whole, is left unchecked, is but 
to lop off a few of the branches, while the nature of 
the evil tree is unchanged. 

Young persons do not generally analyze the nature 
of their feelings, or endeavour to trace their evil pro- 
pensities to their source ; and hence the inefficiency 
of that instruction which teaches them that vice is 
improper and in the end hurtful, whilst Selfishness, 
the fountain of all, is unnoticed and unreprovecl. 

Teachers, then, of common and inferior schools, 
should give instruction in the nature and evils of 
Selfishness a prominent place in their daily labours ; 
and especially so, since, besides parents, they are 
nearly the sole recognized educators of the masses of 
mankind. 

And should there be, in each of the higher seats of 
learning, a professorship of benevolence, having the 
subject of this book in special charge, it would not be 
means misapplied, or time and labour lost. Or, at 
least, if those who have the department of ethics com- 
mitted to them, would give more prominence to the 
subject of Selfishness, it would, undoubtedly, be of 
great benefit to the youth and to general society. 

Instead, however, of being discouraged and con- 
demned, it is to be feared, that selfish feelings are 
directly cherished and augmented by a part, at least, 
of the policy of our schools and seminaries. Refer- 
ence is here had to the system of rewards and honours 



2-1-0 REMEDY OF SELFISHNESS*, 

so common in those institutions. This system begins 
in the common school, and ends nut, until the youth 
receives his collegiate diploma and highest honour. 
These are continually kept before the minds of the 
pupils or students as the most prominent objects to 
excite their application and secure their good beha- 
viour. In the spelling class of the common school, 
the selfish ambition to be " Head," is generally the 
only principle appealed to, to stimulate the energies 
of the scholar ; and in the higher schools, the glitter- 
ing "gold medal" and the certificate of the "high* 
honour," are relied on to produce the same effect. 
Hence the gratification manifested, when a classmate 
misses the word, and the joy and pride with which 
the successful speller bounds to the head of the 
class. And hence, too, the envyings, disputes and 
quarrels, which too frequently follow. In the distri- 
bution of rewards and honours, it is almost impossible 
to decide, so as to give no occasion to disappoint- 
ment, dissatisfaction and envy, in the unsuccessful 
competitors, or their parents and friends. The ad- 
vantages attending this system by no means counter- 
balance the evils that flow from it. You may have 
stimulated the energies of a few, and but a few; yet 
this has been done by the presentation of a wrong, 
yea, a sinful motive, and at the risk of establishing 
for life, in some minds, a principle of conduct which 
reason and revelation both pointedly condemn. The 



TEACHERS. 241 



system, therefore, is essentially vicious and peculiarly 
baneful in its consequences; and it is to be hoped 
that serious reflection in those concerned will lead to 
its speedy and entire abandonment. 

There is the less excuse for the continuance of 
academic honours and rewards, since there are not 
wanting legitimate and noble motives, which ought 
to take their place. Among these are prominent, the 
honour of parents, the good of society and the glory 
of God. These are not only unselfish, but anti-selfish 
motives, which it is the duty of all instructors to press 
upon the hearts and consciences of their pupils. It 
may, indeed, be less troublesome and more agreeable 
to all concerned to appeal to the selfish principle 
rather than to the conscience ; but ought trouble and 
labour to be regarded where moral and eternal inter- 
ests are at stake ? All the time and labour of a life- 
time would be amply rewarded, if in but a single in- 
stance a right direction were given to an intelligent 
and immortal mind. 

Let, then, instructors of youth, instead of appealing 
to the principle of Selfishness, point their pupils to 
the honour which their improvement and good beha- 
viour will reflect on their parents and friends, and 
the pleasure which those they love will derive from 
their advancement m useful knowledge and virtuous 
conduct. 

Let them endeavor to train up self-denying patriots 

11 



24:2 REMEDY OF SELFIBHNEB8. 

and benefactors of mankind ; and especially, let them 
inculcate the scriptural sentiment, that "whether 
they eat or drink, or whatsoever they do, they should 
do all to the glory of God." 

Then, and not till then, will they discharge their 
duty aright, or have a sure prospect of receiving the 
full and just recompence of reward. 



CHAPTER III. 

AUTHORS AND EDITORS. 

Their Position. Instructors of Adults. Their Office. Influence of 
"Writers. Popular Books. Works of Fiction mostly Apologies 
and Abettors of Vice. Selfishness and Self-gratification Pre- 
dominate in them. "Writers of Good Books, Public Benefactors. 
Duty of Writers and Publishers; of Parents and Guardians. 
Position and Power of Editors. Steam Press. Political Editors. 
Power of the Press. Much Evil to be traced to Editors of 
Periodicals. Course to be Pursued and Benefits thereof. 

Authors and editors occupy, in adult society, a 
position similar, in many respects, to that which pa- 
rents and teachers do among the youthful portion of 
the community. 

They are the instructors of men and women, as 
well as of the young; and their sentiments have a 
mighty influence in moulding the character and di- 
recting the energies of states and empires. It is their 
office to supply the public with facts and correct prin- 
ciples, and to guide the minds of men in reasoning 



244: REMEDY OF SELFISHNESS ; 

therefrom, and aid tliem in arriving at correct con- 
clusions. 

Writers of books take hold at once of both ends of 
society — the young and the old. They wield a 
power for good or evil, scarcely, if at all, inferior to 
that of the oral instructor, and in some respects vastly 
superior. 

A popular book addresses more minds than the 
most laborious oral instructor can possibly do, and 
may continue its influence through many generations. 

Books possess, over many minds, an influence 
almost magical, and multitudes are ready to receive 
whatever is printed almost without examination or 
proof. Even works of fiction have the same power as 
though they were veritable histories, since the read- 
er's imagination gives being to the fictitious heroes 
and heroines, and reality to their acts, however im- 
probable and absurd. Hence it is that novels and 
works of imagination are so potent in shaping the 
sentiments and determining the character of the 
young and susceptible. Besides, works of this class 
are, in general, mere apologies for youthful vice and 
human error; whilst not a few openly and unblush- 
ingly caricature virtue, and portray vice in the most 
alluring colours. "With them, the greatest sins are 
mere youthful indiscretions and the marks of a gener- 
ous nature ; or, at most, temporary blots on the char- 
acter, which future reformation will be sure to wipe 



AUTHORS AND EDITORS. 245 

out, and which are too frequently represented as pre- 
paring the way for respectability, wealth, honour and 
happiness. 

Selfishness and self-gratification predominate in 
works of fiction, and therefore their main influence, 
if not their primary design, must be to foster and per- 
petuate those feelings in the minds of their readers. 
The writing and reading of such books cannot be too 
pointedly condemned or perseveringly discouraged. 
The writer of a good book is a public benefactor, and 
may continue to be such for many generations and 
even down to the end of time ; nay, he ceases not to 
be such through eternal duration. 

Let, then, writers and publishers of books realize 
their responsibility to God and man. Let them 
ponder well the character and probable influence 
of their labours, and choose rather to live unknown 
and die of starvation, than contribute a drop to 
increase that flood of Selfishness which continues 
to spread desolation and woe over the face of the 
earth. Let parents and guardians of youth discour- 
age the indiscriminate perusal of works of fiction, not 
by authoritative and general prescription, but by 
pointing out the danger of the immoral class, and by 
making a judicious selection of such as have an un- 
doubted tendency to promote sound virtue and prac- 
tical religion. 

Editors in general and conductors of periodicals. 



216 



whether secular or religious, or of a mixed character, 
occupy a post scarcely inferior in influence to that 
of authors. The steam press, with the consequent 
cheapening of printing and vast increase of readers, 
has put into their hands a lever with which to move 
the world; and they are using that lever with tre- 
mendous energy and untiring perseverance. Politi- 
cal editors may do much good to their country, by 
denouncing corrupt politicians, and exposing their 
selfish schemes to public rebuke and condemnation. 
If we may implicitly believe editors themselves, po- 
litical management and party spirit are little else 
than the xevy quintessence of Selfishness ; and if so, 
it becomes them to maintain a fearless and inde- 
pendent spirit, and to wield a truthful and caustic pen. 

The press is the forerunner and controller of the 
ballot-box; and from the press, the elective franchise, 
for the most part, receives its direction. The press is 
almost the only instrument by which corruption in 
high places can be reached and overthrown. 

The daily or weekly paper is the pillory of political 
criminals; and few men have hardihood enough to 
court an exposure therein to the public gaze. 

It is not to be disguised, however, that very 
many of the conductors of the public press are them- 
selves the abettors, if not the originators, of the 
ishness and corruption of which they complain. They 
are high-toned parly men. and condemn every senti- 



AUTHORS AND EDITORS. 24:7 

ment and measure which deviate from their views or 
from those of the party to which they belong. Noth- 
ing is right, unless they or their party enjoy the 
honours and emoluments of office. They confidently 
predict speedy ruin as the inevitable consequence of 
the success of their opponents ; and though such pre- 
dictions may have been a thousand times falsified, 
they are again and again reiterated, as though the 
authors of them were omniscient and infallible. Can 
such a course be attributed to aught but pure Selfish- 
ness ; and while it is pursued, can it be wonderful, 
that self-seeking should be the prominent feature in 
political parties ? Editors, then, as the guardians of 
public morals and teachers of political integrity, 
should pursue an independent course, and make it 
their constant and paramount object to promote the 
public good. Let them expose and condemn Selfish- 
ness of whatever kind and in whomsoever found; 
and commend and aid whatever is pure and patriotic, 
though found in those who may differ from them in 
the minor details of political economy. 

Such a course would secure to themselves an ap- 
proving conscience and the public respect ; and con- 
tribute powerfully to purge the community from po- 
litical Selfishness, and to advance the cause of true 
patriotism ; whilst the opposite line of conduct would, 
as heretofore, cherish and tend to perpetuate the evils 
deplored. 



CHAPTEE IT. 

LEGISLATORS AND EXECUTIVE OFFICERS. 

Nature of Legislation. Influence of Self-interest. Duty of Legisla- 
tors and People. Selfish Legislators. Laws regarding Intoxi- 
cating Drinks. Executive Officers. Municipal Governments. 
Bribery. Party Spirit to be discarded. Strict Accountability. 
Ballot-box. 

The power to make the laws by which a com- 
munity or nation is to be governed, is of the most 
important character. 

It is fundamental in its nature and mighty for good 
or ill ; and though, in free and popular governments, 
laws derive their force from, and depend for their 
continuance on, the public will, yet in practical 
operation, it is often found very difficult to abrogate 
bad laws or enact good ones, since self-interest fre- 
quently arrays powerful parties in direct opposition. 
However unjust a law may be in itself, and whatever 
evil it may produce in society, it will be approved 
and supported by those whose selfish ends are thereby 
promoted* and however just and good, it will be 



250 REMEDY OF SELFISHNESS ; 

condemned and resisted by the selfish and vicious. 
Legislators should be free from selfish feelings and 
aims, superior to fear or intimidation, and above 
bribery. They should have in view the public good, 
and not their own honour and profit. The people 
should elect only such, or at least those who give 
creditable evidence of possessing that character. 

Instead of this, however, party spirit sways the 
multitude in the choice of their public servants; 
and hence legislators are under a powerful tempta- 
tion to please their constituents, in violation of their 
individual duty and solemn oath. If legislators were 
honest and upright, and would invariably seek to 
promote the public good, little would be heard of 
"lobbying," "log-rolling," and other corrupt influ- 
ences in connection with legislation. But legislators 
are frequently selfishly interested in the laws which 
they propose and pass, or are in combination with 
those so interested. "While this is the case, little hope 
can be indulged of a permanent reformation in law 
and government, beyond that which may be derived 
from the slow progress of intelligence and virtue in 
the public at large. 

Selfish legislators may be induced to pass whole- 
some laws which they do not approve, if by failing to 
do so, they would be sure of loosing the popular 
regard. 

The main hope of amendment, therefore, is to be 



LEGISLATORS, ETC. 251 



found in the intelligence, independence and virtue of 
electors, and in the destruction of party spirit, which 
is little else than Selfishness itself. As an illustration 
of the difficulty that attends the enactment and execu- 
tion of laws for the public good, may be mentioned 
the subject of the manufacture and sale of intoxicating 
drinks. The evils of intemperance are surely as ap- 
parent, wide-spread and appalling, as those of gam- 
bling, and horse racing, and lottery vending, and 
other forms of public vice ; yet these have been 
made illegal, without a resort to the ballot-box, while 
the desolating flood of alcohol is suffered to roll on 
unchecked, unless an overwhelming majority of the 
popular votes, imperiously demands the enactment 
of a prohibitory law. Can this be attributed to any 
other cause than the general prevalence of self-in- 
terest and vicious appetite in both legislators and 
their constituents ? There is little or no hesitation in 
passing laws for the suppression of gambling and 
other vices already mentioned, because, a compara- 
tively small portion of the community are concerned 
in the matter, and there is no danger thereby incur- 
red of the loss of popularity, whilst there is an almost 
unconquerable reluctance to attempt the suppression 
of drunkenness, on account of the numbers and wealth, 
not to say respectability of those who are supported 
and enriched by it, and because of the political in- 



252 REMFDY OF SELFISHNESS ; 

fluence they possess wlio pander to the appetite of 
the vicious multitude. 

Legislators are elected, not to promote their own 
honour, emolument and popularity, hut for the public 
good, in the framing and passing of laws for the sup- 
pression of vice and injustice, and for the advance- 
ment of the people in intelligence, virtue, prosperity 
and happiness. Should legislators, then, keep steadily 
in view the design of their appointment, and fearlessly 
discharge their duly, much personal and social Sel- 
fishness might be eradicated or diverted into channels, 
where, instead of destroying, it would increase the 
peace and welfare of society. The executive depart- 
ment forms the right arm of the government, and on 
its unflinching faithfulness depend, in a great degree, 
the honour and efficiency of the law. If governors, 
judges, magistrates, and inferior officers, are men of 
integrity, patriotism and virtue, good laws will be 
sustained and accomplish their intent; but, if these 
officers are selfish and ambitious men. laws, however 
just and beneficial, may be rendered null and void, 
and ot'ttimes perverted to mischievous results. Hence 
the correctness of the principle, that executive officers 
should, to a considerable extent, be made independent 
of popular clamour, prejudice and fanaticism; and 
that their tenure of office should rest on their faith- 
fulness and efficiency. Many l<md and oft-repeated 



LEGISLATORS, ETC. 253 



complaints are made of mal-administration and cor- 
ruption in the municipal government of large cities. 
The occasion of these complaints is almost solely fur- 
nished by the practical carrying out of the principle 
of Selfishness. A bribe may be offered and accepted 
for a particular purpose ; but such a corrupt proceed- 
ing would not be risked or tolerated if public func- 
tionaries were known to be honest and disinterested 
men. Nor would such a proceeding be entered upon 
even by dishonest men, if there were a probability 
that their iniquitous conduct would be visited by 
merited punishment and the loss of popular favour. 
The root of the evil, then, lies in the Selfishness of 
party spirit, by which men are elevated to stations 
of honour, power and trust, without suitable mental 
or moral qualifications, and even in spite of characters 
notorious for profligacy. The remedy for the evils 
complained of is in the hands of the people. Let 
them discard party spirit in the election of their offi- 
cers, and hold those elected to a strict accountability. 
Let them insist on the public trial of such as may be 
impeached, and punishment of those who may be 
proved guilty, and very soon a salutary change will 
be effected, and if Selfishness be not eradicated from 
the heart, it will, at least, be kept in check and pre- 
vented from leading to shameful acts of bribery and 
corruption. 

Many honest and virtuous members of community 



254 REMEDY OF SELFISHNESS. 

are fairly chargeable with aiding in the election of 
bad men to office, by neglecting to perform their 
duty at the ballot-box. They frequently become 
disgusted with the Selfishness of party politics, and 
therefore abstain from exercising the elective fran- 
chise. The necessary consequence is that the wicked 
and selfish accomplish their designs and perpetuate 
their power. 

Instead of this, were good men invariably to per- 
form their duty at the polls, and give their vote for 
good men, irrespective of party, they might be found 
to hold the balance of power between contending 
factions, and finally succeed in purifying the govern- 
ment from unworthy and selfish men. 

The Selfishness and corruption of party politics, 
instead of being a valid reason why good men should 
not take part in political elections, is, when rightly 
considered, a substantial reason why they should do 
so, in the fear of God and for the jxiblic good ; since 
their omission of duty makes them co-workers with 
the wicked in their selfish schemes, and participators 
in the guilt of their nefarious transactions. 



CHAPTER V. 



THE CHURCH OF GOD. 



1. The Ministry. Nature of the Office. Love, the Essence of True 

Religion. Selfishness Opposed thereto, and Inconsistent with a 
Profession of Christ. The Ministry should be Self-denying. 

2. The Sabbath School. A Powerful Instrument for Good. Its 

Principal Object. Reasons of its Inefficiency. 

3. Church Officers. Their Position and Influence. Evils of their 

Conduct when Selfish. Their Duty. 

4. Church Members. Results of Selfishness in them. Forbearance 

and Forgiveness. Imitating Christ's Example. 

5. The Grace of God, the Only Efficient Remedy. The Christian 

Religion, the Only True and Saving One. Outward Profession 
not Sufficient. God's Holy Spirit the Only Sufficient Agent 
through the Gospel. Necessity of Regeneration. Things that 
should not be Forgotten. 

1. The Ministry. Ministers of the Gospel hold a 
position of paramount influence in the Church and in 
the world. It is their duty to give instruction to the 
people in morals and religion. In doing so, they 
must necessarily endeavour to discover the hidden 
springs of vice and irreligion, and portray the deso- 
lating influence of those poisonous streams that flow 

255 



256 REMEDY OF SELFTSTTXESS ; 

therefrom. Morality, being conformity of conduct 
to right law, and especially the law of God, cannot 
be properly and fully explained and enforced, unless 
that which is diametrically opposed to it be clearly 
and frequently pointed out. 

Supreme love to God, and equal love to our neigh- 
bour, constitute the essence of true morality and re- 
ligion. 

In reply to one who asked our Saviour, ""Which is 
the great commandment of the law?" he replied, 
"Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind. 
This is the first and great commandment. And the 
second is like unto it : Thou shalt love thy neighbour 
as thyself. On these two commandments hang all 
the law and the prophets." Matt. 22 : 35-40. Or, 
according to the Apostle James' beautiful definition, 
"Pure religion and undefiled before God and the 
Father, is this : To visit the fatherless and widows in 
their affliction, and to keep himself unspotted from 

the world." 

In opposition to this heavenly principle of love 
and benevolence, Selfishness presents an ever-present 
and most powerful obstacle. It works vigoroi] 
both in the secret recesses of the heart, and in the 
outward life. Its hateful presence is oftentimes un- 
suspected, and when it becomes visible, it mostly 
fails to receive the condemnation it merits, either 



THE CHURCH. 25' 



from the one who cherishes it, or from him who be- 
holds it. As long as Selfishness characterizes the 
heart and life of a man, he cannot be the true disci- 
ple of Christ, for he hath said, "If any man will 
come after me, let him deny himself and take np his 
cross and follow me ;" " And whomsoever doth not 
bear his cross, and follow me, cannot be my disci- 
ple." If then a man cannot be a Christian, or even a 
truly moral man, unless he renounce the principle of 
supreme self-love, the minister of the Gospel cannot 
faithfully discharge his duty unless he frequently 
inculcate this truth on the understandings of his 
hearers. 

But, however faithfully the minister may preach 
the truth, his labours will be comparatively ineffi- 
cient, unless his conduct be a living exemplification 
of self-denial. 

Some of the forms and occasions, in which Selfish- 
ness manifests itself in ministerial conduct, have been 
pointed out in the chapter on " Clerical Selfishness," 
and need not be here repeated. Suffice it to say, let 
those who bear the sacred office scrutinize narrowly 
their motives, and pray for grace to cast out the beam 
from their own eyes, and then shall they see more 
clearly how to cast out the mote from their brother's 
eye. 

How can a minister expose and condemn, truly 
and faithfully, that in his hearers, which he may be 



258 REMEDY OF SELFISHNESS ; 

justly accused of cherishing in his own heart ! Much 
injury is undoubtedly inflicted on the cause of reli- 
gion by the general impression that clergymen are 
nearly, if not quite, as much under the influence of 
covetousness, as the generality of their Christian 
brethren. 

It is the general remark, that the removals of min- 
isters from one to another congregation, are, with 
few exceptions, from a. small to a larger salary. 
And that even the exceptions to this rule, do not 
clearly prove the existence of a self-denying spirit. 
The exception may be from some unpleasant neces- 
sity and a constrained willingness to accept a half 
loaf rather than have no bread. 

While such surmises, in many cases, may not be 
without foundation, there may be, nevertheless, much 
uncharitable censure in reference to motive. They 
would not, probably in most cases, remove for even a 
larger temporal consideration, if they did not see, or 
think they saw, a fair prospect of more extended use- 
fulness. At all events, ministers should be very 
careful to give no occasion for the evil surmising and 
evil speaking on this point, which has obtained such 
extensive prevalence. They should labour n 
onsly to remove the reproach under which their 
character and the cause of their Master suffer; and 
this can only be done by a high degree of self-denying 
devotion. 



THE CHURCH. 259 



2. The Sabbath School. Next to the preaching of 
the Gospel and the family circle, the Sunday school 
presents, probably, the most hopeful sphere for the 
inculcation of the principles of Christian self-denial. 
The object to be constantly kept in view in this 
benevolent institution, should not be so much to give 
instruction in the art of reading or even of memoriz- 
ing scripture truth, as to impress that truth on the 
heart and conscience, and lead the young to the 
practice of those heavenly charities on which the 
Bible lays such strong and frequent emphasis. Many 
occasions present themselves in the intercourse and 
conduct of the scholars, for the teacher to point out 
the evils of Selfishness and the blessedness of a self- 
denying and loving spirit. And especially in the 
history of our blessed Lord, how many facts and 
deeds are recorded, which the teacher may power-* 
fully apply to the tender minds of his youthful 
charge. The Saviour's self-denying love, who, 
" though he was rich, for our sakes became poor, 
that we, through his poverty, might be rich," his 
filial obedience and submission, his patience under 
reproach and persecution, his sympathy and kindness 
to the afflicted, his sorrow for the wicked and ob- 
stinate, his readiness to forgive the penitent, and his 
laying down his life for the sinful, are soul-subduing 
facts, to which the attention of the young should be 



260 



frequently called, until they shall be indelibly im- 
printed on the imperishable texture of the soul. 

It is indeed true, that these truths frequently come 
to view in the ordinary routine of reading the Scrip- 
tures or reciting the scripture lesson ; but for the 
most part they fail to make any lasting impression, 
or any impression at all, unless the voice of the 
teacher fixes the attention of the heedless child. 
After the reading of a portion of the Scriptures, let 
the teacher ask his class, what facts or truths are 
therein contained, and probably, in nine cases out of 
ten, be will fail to receive a satisfactory reply. This 
will convince him that while the scholars perused the 
words, they failed to comprehend or feel their mean- 
ing. But that they may understand and apply what 
they read is, or ought to be, the grand object of Sab- 
bath school instruction ; and hence the necessity of 
repeated questions, explanations and remarks. 

Sunday schools have now been in general operation 
in the Christian world for nearly half a, century, and 
though it must be gratefully acknowledged that they 
have accomplished much good, yet it cannot be 
denied, that they have failed of effecting all the good 
which their originators and supporters confidently 
anticipated, and which they themselves are admirably 
calculated to produce ; especially in reference to the 
Selfishness of the human heart. The defect is not in 
the institution itself, but in the manner in which it 



THE CHURCH. 261 



is usually carried out. In the first place, teachers 
themselves, in a multitude of instances, are not im- 
bued with the self-denying spirit of Christ, and there- 
fore, secondly, they fail in the practical application 
of Divine truth. They regard their employment 
rather as a literary task, than as a moral and religious 
obligation. They are satisfied with the improvement 
of their pupils in the art of reading and acquisition 
of knowledge, and feel little or no anxiety for their 
advancement in grace and holiness. And especially, 
they fail in seeking earnestly, by prayer, that aid from 
above which is essential to spiritual success. 

3. Church Officers. In connection with the Min- 
istry, the other officers of the Church hold an im- 
portant place in the Church, and have it in their 
power, both by precept and example, to contribute 
much to the promotion of self-denial and benevolence. 
They are regarded as leaders, and their opinions and 
conduct are very frequently referred to by others, and 
are freely censured or readily adopted, as to each one 
seems proper. In their deliberations on church 
affairs, how frequently do selfish feelings arise to 
disturb their peace and break up the harmony that 
should characterize Christian brethren who profess to 
make the glory of God and the welfare of the Church 
their paramount object. Nor are the evil effects con- 
fined to their own limited circle ; but the contagion 
spreads abroad, and acquires strength by its progress, 



262 RE^rEDT OF SELFISHNESS ; 

until a whole church and society is inflamed by bit- 
ter partisan contention, and vast injury done to the 
cause of truth and righteousness. Almost endless 
strifes and divisions have resulted from the obstinate 
Selfishness of one or two individuals who have been 
unwilling to yield their own sentiments and measures, 
even on non-essential matters, to the majority of their 
brethren. This tenacity of purpose is not according 
to the meekness and gentleness of Christ, but like the 
wisdom that is from below, " is earthly, sensual and 
devilish." " For where envying and strife is, there 
is confusion and every evil work." 

Let, then, church officers endeavour to realize the 
important position they occupy, and ever keep the 
example of the Saviour before their eyes ; and then 
shall many of the evils which Selfishness inflicts on 
the Church and society at large be prevented or 
eradicated. 

They are ordained as helps to the preachers of the 
Gospel, and therefore should labour constantly, by 
their pure and self-denying conduct, to give additional 
power to the influence of the pulpit, and spread among 
the people the leaven of Divine truth. It is almost 
impossible for the preacher, however zealous and 
faithful, to accomplish much good, unless those asso- 
ciated with him in the oversight of the Church, are 
"burning and shining lights" in their proper sphere. 
They are the Aarons and Hurs, whose peculiar duty 



THE CHURCH. 283 



it is to hold up the hands of God's ambassadors, and 
encourage their hearts, when almost ready to sink at 
the prospect of their powerful foes, and under the 
burden of their spiritual toils. 

4. Church Members. However consistent and self- 
denying may be the teaching and conduct of ministers 
and other office bearers of the Church, no permanent 
or general good will be effected, unless each member 
of the Church is actuated by the same principle and 
steadily pursues the same line of conduct. If under 
the promptings of Selfishness, brother overreaches 
brother in pecuniary transactions, or is obstinate and 
uncharitable in his sentiments or language, in vain 
may the Gospel be faithfully preached or the discip- 
line of the Church impartially administered. Heart- 
burnings and bitter words, if not unlawful deeds, will 
continue to exist, interrupting Christian fellowship 
and destroying the peace of society. And it is im- 
possible to estimate the injury that is thus produced 
to the cause of Christ and the souls of men. It was 
such a state of things, existing in the Church at 
Corinth, that called forth the repeated and tender 
admonitions of the apostle Paul : "It hath been 
declared to me of you, my brethren, by them which 
are of the house of Chloe, that there are contentions 
among you. Now this I say, that every one of you 
saith, I am of Paul ; and I of Apollos ; and I of 
Cephas; and I of Christ. Is Christ divided? was 



264 REMEDY OF SELFISHNESS*, 

Paul crucified for you ? or were ye baptized in the 
name of Paul '? And I, brethren, could not speak 
unto you as unto spiritual, but as unto carnal, even 
as unto babes in Christ. I have fed you with milk and 
not with meat ; for hitherto ye were not able to bear 
it, neither yet now are ye able. For ye are yet car- 
nal : for whereas there is among you envying, and 
strife, and divisions, are ye not carnal, and walk as 
men ? For while one saith, I am of Paul, and an- 
other I am of Apollos, are ye not carnal ?" 1 Cor. 1 
and 3 chaps. 

And again he saith, " Dare any of you, having a 
matter against another, go to law before the unjust 
and not before the saints." " I speak to your shame. 
Is it so, that there is not a wise man among you ? no, 
not one that shall be able to judge between his 
brethren? But brother goeth to law with brother, 
and that before the unbelievers. Now, therefore, 
there is utterly a fault among you, because ye go to 
law one with another. Why do ye not rather take 
wrong? why do ye not rather suffer yourselves to be 
defrauded X Nay, ye do wrong and defraud, and that 
your brethren." 1 Cor. : 1-8. 

And what saith our blessed Lord in reference to 
this subject ? This he saith, " If thou bring thy gift to 
the altar, and there rememberest that thy brother 
hath ought against thee, leave there thy gift before 
the altar, and go thy way ; first be reconciled to thy 



THE CHURCH. 265 



brother, and come and offer thy gift." Then came 
Peter to him and said, "Lord, how oft shall my 
brother sin against me, and I forgive him, till seven 
times?" Jesus saith unto him, "I say not unto thee, 
until seven times, but until seventy times seven." 

These passages teach the endurance of wrong ra- 
ther than the taking of vengeance, and the indefinite 
forgiveness of those who injure us. Another passage 
points out the mode to be pursued by any who con- 
sider themselves aggrieved by the" conduct of a bro- 
ther : " If thy brother trespass against thee, rebuke 
him ; if he repent, forgive him. And if he trespass 
against thee seven times in a day, and seven times in 
a day turn again to thee saying, I repent, thou shalt 
forgive him." Moreover, if thy brother shall tres- 
pass against thee, go and tell him his fault between 
thee and him alone ; if he shall hear thee, thou hast 
gained thy brother. But if he will not hear thee, 
then take with thee one or two more, that in the 
mouth of two or three witnesses every word may be 
established. And if he neglect to hear them, tell it 
unto the Church, but if he neglect to hear the 
Church, let him be to thee as a heathen man 
and a publican." Instead of obeying these directions, 
which are so plain and explicit as to require no illus- 
tration, the most of professing Christians take an op- 
posite course. The offended person, instead of deal- 
ing privately with the offender, publishes abroad the 
12 



266 REMEDY OF SELFISHNESS J 

fault of his brother, and by keeping aloof, denies an 
opportunity of explanation or confession. 

The poison of ill-will rankles in the heart, and 
spreads abroad its deadly contagion ; and if the 
wound be ever healed, it is with great difficulty, and 
it may be, after years of guilt and suffering. A few 
words in private, with the Divine blessing, might 
have removed the offence ; but pride and Selfishness 
prevailed, and prevented a reconciliation. Ye disci- 
ples of the long suffering and forgiving Redeemer, 
how can ye despise his injunctions and condemn his 
warnings ? How dare you cherish in your hearts a 
spirit which will exclude you from the kingdom of 
heaven, which is a kingdom of peace and love ? 

Most of the evils in the Church, and in society, 
would be speedily removed, if the followers of Christ 
would indeed imitate his example and constantly 
obey his precepts. The preaching of the Gospel, and 
the means of grace generally, would be the power of 
God unto salvation ; and the influence of the Holy 
Spirit, in copious effusions, would descend upon the 
Church and the world, and abide in the hearts of 
men. 

Love and gentleness would take the place of hatred 
and contention ; and the earth, so long a desolate 
wilderness, would be converted into a garden of the 
Lord. Christians, will you, by Selfishness and con- 
tention, hinder this consummation, so devoutly to be 



THE CHURCH. 267 



wished ; or will you not rather, by laying aside all 
Qnvy y malice and evil speaking, contribute your mite 
of influence to hasten the great and glorious day of 
the Lord, when there shall be nothing to mar the 
peace and happiness of the human race ? 

5th. The grace of God, the only sufficient remedy. 

Whatever may be the external means employed 
for the removal of the evils of Selfishness, it must be 
evident to every one acquainted with human nature 
in its present depraved condition, that nothing but 
the converting and sanctifying grace of God can pro- 
duce a radical and permanent change ; and that grace 
is exerted only through the Gospel of our Lord and 
Saviour Jesus Christ. 

All other forms of religion, not only leave the 
heart unchanged, but acid intensely to its Selfishness. 
The outward profession of even the Christian faith, 
reaches not the seat of the malady, and has scarcely 
availed, in the least, to mitigate its awful ravages. 
Forms of Selfishness, as virulent and destructive as 
any in the heathen world, are to be found in the past 
history of professedly Christian nations, and even in 
their character and conduct in this nineteenth cen- 
tury of the Christian era. 

The spirit of self, therefore, cannot be eradicated 
by either intelligence, refinement or religious forms; 
for intelligence merely alters its direction, refinement 
but lends it a mask, and religious form too frequently 



26 S REMEDY OF SELFISHNESS; 

renders it more stubborn and implacable. The only 
rational hope, then, of the world's moral improve- 
ment, is to be found in the power of God's Holy 
Spirit, in the subduing and renewing of the soul of 
man, through the instrumentality of the faith of 
Christ, as is abundantly and clearly set forth in the 
Scriptures of truth. Our Divine Lord, in his confer- 
ence with Nicodemus, insists on the necessity of 
being born again from above, by the Spirit of God ; 
and elsewhere represents the inefficiency of external 
forms by declaring, " ISTot every one that saith unto 
me, Lord! Lord! shall enter into the kingdom of 
heaven, but he that doeth the will of my father 
which is in heaven." And the apostle Paul affirms, 
" For, in Christ Jesus, neither circumcision availeth 
any thing, nor uncircumcision ; but faith which work- 
eth by love." With this teaching all the prophets 
and apostles agree, and this important truth is written, 
as with a sunbeam, on every part of the Divine 
Eecord. Some, like ISTicodemus, may not understand 
this sublime and blessed truth, and may incredulously 
inquire, "How can these things be?" And others, 
full of carnal pride and self-sufficiency, may sneer at 
the doctrine of spiritual regeneration, but while the 
Bible retains its hold on the faith of the Christian 
world, the work of the Spirit of God must be ac- 
knowledged as an unchangeable verity by every sin- 
cere and humble inquirer after truth. 



THE CHUECH. 269 



The necessity of Divine influence and teaching has 
been acknowledged by some of the most. virtuous and 
enlightened of even heathen sages, and ought to be 
apparent to the minds of all who rightly consider the 
uniform and repeated failure of all human schemes 
for the regeneration of society, both in ancient and 
modern times, and in every part of the savage or 
civilized world. Let it then be kept constantly before 
the minds of Christian ministers and people, that out- 
ward forms are but the preparation and the means 
for effecting that spiritual renovation of the soul, 
which consists in a restoration to the Divine image, 
and willing obedience to the law of purity and love. 
Let them realize, that when they have made a prose- 
lyte to their creed or forms, they have, in reality, 
effected but little, if any thing, towards the eradica- 
tion of evil principles from the heart, or the implanta- 
tion there of good ones ; and may possibly have made 
their convert tenfold more a child of hell than he was 
before. The object of religious activity and zeal is, 
or ought to be, not to substitute one form of Selfish- 
ness for another, but to save a soul from death and 
hide a multitude of sins. 

We may lawfully hold the sentiments and pursue 
measures we approve, as w T e may think them more 
scriptural than others, or better calculated to do 
good ; but this should be done in love and the exercise 



12* 



270 REMEDY OF SELFISHNESS. 

of that chanty " which beareth all things, believeth 
all things, hopeth all tilings, endnreth all thin- 
To prefer a system, even if it he a true one, because 
it is ouks, is rather a proof of Selfishness, than of love 
of truth. Yet how few make the distinction, or sus- 
pect that their burning zeal for their own interests is 
wholly different from a pure and holy zeal for God 
and truth. Jehu like, they impose a falsehood on 
their own souls ; and, by courting notoriety, seek that 
approbation and praise from men, which God denies 
to their selfish aims. How melancholy the reflection 
and humiliating to human pride, that when God shall 
weigh the actions of men in the balances of the sanc- 
tuary, a vast amount of the professed zeal for the 
truth and right, shall be found to have originated in 
pure love of self ; and, in its influence, to have been 
61 evil, and only evil, and that continually." 



CONCLUDING ADDEESS. 



Dear Keadek: The subject of the preceding im- 
perfect essay is before you ; and it is hoped, that you 
are not disposed to deny its importance to yourself 
and your fellow men. Do not dismiss it from your 
thoughts as soon as you lay the book aside ; but 
meditate thereon, and pray over it with frequency 
and fervour, that a lasting and salutary impression 
may, under Divine influence, be produced on your 
own. heart and life. It has been shown, as we trust, 
to your satisfaction, that Selfishness is the parent of 
sin itself, and the bitter fountain of those innumerable 
evils, whose desolating streams have swept over the 
world for nearly six thousand years. Its destructive 
course may be distinctly traced through all ages and 
among all nations. It is alike powerful and fruitful 
of mischief in all states of society, whether barbarous 
or civilized, ignorant or enlightened, pagan or Chris- 
tian. It invades and pollutes every department of 
life, public and private, social and secret ; and, like a 



272 EEMEDY OF SELFISHNESS. 

monstrous hydra, encloses in its poisonous and crush- 
ing folds, the forum of Caesar and the altar of the 
living God. 

Shall this tyrannical and destructive principle be 
permitted to pursue its evil career undisturbed and 
unchecked ; or will you not rather contribute your 
influence, however feeble, to arrest its progress and 
exterminate its power? Say not and think not, that 
your individual effort will be but as a drop to the 
ocean, and that therefore you will be excusable in 
withholdino; vour aid. Remember that the ocean it- 
self is composed of drops, nay, even of particles in- 
visible, when separated from the rest. The shower 
that fructifies the earth, descends in drops, and is the 
more beneficial because it so descends. The mightiest 
results frequently flow from the smallest beginnings ; 
and this, in the providence of God, is one of the most 
powerful incentives to individual exertion. You 
know not, but that your example and labours may 
have as beneficial, wide-spread, and permanent an 
influence as those of Copernicus or Newton, of Bacon 
or Franklin, of Luther or Washington. Are you a 
philanthropist? Suffering humanity calls loudly for 
your timely succour; and shall it call in vain? Are 
you a civilian ? Oppressed nations stretch forth their 
shackled limbs and demand your aid to break off 
their fetters and introduce them into the possession 
and enjoyment of rational liberty ; and shall their 



CONCLUDING- REMARKS. 273 

agonizing cries reach your ears in vain ? Are yon a 
moralist? The victims of vice direct their weeping 
eyes and trembling voices to you, imploring your 
help to dry up the streams that are hearing them 
swiftly onward to disgrace and ruin ; and will you 
stand idly by and see them pass beyond the reach of 
your saving arm? Are you a Christian? Sinners, 
the world around, are waiting for you to help to save 
them from the power of Satan and of sin ; and can 
you not only disappoint their only hope, but will you 
cherish the enemy in your own heart, even while the 
Captain of your salvation is calling you to the rescue 
of an enslaved and dying world ? But were you sure 
of not benefitting a single soul besides your own, will 
it be little or nothing, that you have saved yourself 
from the curse of Selfishness ? nothing, that you are 
added, as another jewel, to the crown of the Saviour's 
glory? nothing, that you have obtained an inherit- 
ance in heaven, incorruptible, undefiled, and that 
fadeth not away? Will it not be an ample reward 
for every self-denying effort, when the great Judge 
of the world shall say to thee and others, " Come ye 
blessed of my Father, inherit the kingdom prepared 
for you from before the foundation of the world?" 
Consider then that your own happiness is essentially 
concerned in this matter. You cannot be truly 
blessed, while you live in the indulgence of selfish 
feelings ; for it is the unalterable law of Jehovah, 



274 REMEDY OF SELFISHNESS. 

that Selfishness, being sin, shall he attended with 
misery, whatever your state and wherever your con- 
scious being may exist. But forget not, that your 
own happiness only, is not the chief end of your 
creation ; but that your being was given you that you 
might glorify God and promote the happiness of your 
fellow beings. 

Imitate the example of holy and benevolent men, 
who, by self-denial and works of love, have won the 
approbation and plaudits of the world, and obtained 
"glory, honour and immortality" in the life to come. 

Above all, imitate the example of " our Lord Jesus 
Christ, who, though he was rich, became poor, that 
ye, through his poverty, might be rich in grace here 
and glory hereafter. If you have not his spirit of 
self-denial and benevolence, you are none of his; 
whatever may be your profession or station in the 
world or the Church. 

Finally, dear reader, whoever thou art, whatever 
thy name, rank or creed, rouse thee from thy selfish 
apathy ; free thy soul from the chains of Selfishness 
and parly spirit; gird on the panoply of righteous- 
ness, truth and love ; follow the chariot of redemption 
in its triumphant progress ronnd the earth; and lay 
not down (he weapons of the heavenly warfare, until 
Selfishness is banished from the world and universal 
love shall commence its c i y_er 1 a s 1 i 1 1 ^ reiffln 



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